Keep Envisioning Freedom (mostly the music & post links) April 11, 2023

Posted by ajoyfulpractice in "Impossible" People, Books, Changing Perspectives, Faith, Gratitude, Healing Stories, Hope, Lent / Great Lent, Life, Music, Mysticism, One Hoop, Pain, Passover, Peace, Poetry, Ramadan, Religion, Suffering, Tragedy, Wisdom, Yoga.
Tags: Charlie Harary, Exodus, Passover, seder, Shemot
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“Chag Sameach!” “Happy Festival!” to anyone celebrating Passover. “Ramadān Mubarak, Blessed Ramadān!” to anyone who was observing the holy month of Ramadān. Many blessings to all, and especially to those celebrating or observing Great Tuesday, Easter Tuesday, or Counting the Omer!

“‘Speak to the entire community of Israel, saying, “On the tenth of this month, let each one take a lamb for each parental home, a lamb for each household. But if the household is too small for a lamb, then he and his neighbor who is nearest to his house shall take [one] according to the number of people, each one according to one’s ability to eat, shall you be counted for the lamb.”’”

– Shemot / Exodus 12:3-4

“‘And this is how you shall eat it: your loins girded, your shoes on your feet, and your staff in your hand; and you shall eat it in haste it is a Passover sacrifice to the Lord.’”

– Shemot / Exodus 12:11

Here’s an excerpt from last year’s post:

Every year, as we approach the end of Passover, I think about the first Passover Seder. What would that have been like? How would have felt to celebrate freedom? How would it have felt to give thanks to G-d for that freedom? Charlie Harary points out that while it is natural to think the first Passover Seder occurred a year after exodus, it actually happened the night before exodus. That’s right: G-d commanded the Jewish people to celebrate their freedom and give thanks for being delivered out of Egypt before they were even free – even before they knew their freedom was guaranteed.

Can you imagine doing that? Can you imagine how it would feel? Can you imagine the faith it would take to sit in the middle of your suffering, in the middle of your family and friends as they suffer, and give thanks for what’s to come?

Click here to read more.

Please join me today (Tuesday, April 11^th) at 12:00 PM or 7:15 PM for a yoga practice on Zoom. You can use the link from the “Class Schedules” calendar if you run into any problems checking into the class. You can request an audio recording of this practice via a comment below or (for a slightly faster reply) you can email me at myra (at) ajoyfulpractice.com.

Tuesday’s playlist is available on YouTube and Spotify. [Look for “04142020 Envisioning Freedom”]

Passover, the holy month of Ramadān, Lent and Great Lent (as well as Easter, Eastertide, and Bright Week) occur on different dates on the Gregorian calendar. I’m not planning to incorporate the birthdays (or poetry) of Misuzo Kaneko (b. 04/11/1903) and Mark Strand (b. 04/11/1934) into this year’s practice, however… You can click here for the 2018 post and here for the 2019 post, if you are interested in their lives and poetry.

In the spirit of generosity (“dana”), the Zoom classes, recordings, and blog posts are freely given and freely received. If you are able to support these teachings, please do so as your heart moves you. (NOTE: You can donate even if you are “attending” a practice that is not designated as a “Common Ground Meditation Center” practice, or you can purchase class(es). Donations are tax deductible; class purchases are not necessarily deductible.)

### BE EMPTY & BE FULL ###

Callings & Purpose-Driven Lives (this is the “missing” Wednesday post) April 9, 2023

Posted by ajoyfulpractice in Books, Changing Perspectives, Dharma, Faith, Healing Stories, Hope, Lent / Great Lent, Life, Love, Music, Mysticism, One Hoop, Pain, Passover, Peace, Philosophy, Ramadan, Religion, Suffering, Wisdom, Women, Writing, Yoga.
Tags: Anthony of Sourozh, Counting the Omer, Diane K. Osbon, Exodus, Fast of the Firstborn, Feast of Unleavened Bread, Feast of Weeks, Gospel According to Matthew, Gospel of Judas, Great Lent, Great Wednesday, Great Week, Holy Wednesday, Holy Week, Joseph Campbell, Lent / Great Lent, Ma Nishtana, Mark M. Mattison, monomyth, Nahshon, Oxford English Dictionary, Passion of the Christ, Passion Wednesday, Passion Week, Passover, Pesach, Pope Francis, Ramadan, Ramadān, Robert Walter, Safron Rossi PhD, seder, Shemot, Spy Wednesday, Stuart Chase, svādhyāya, The Gospel According to John, The Gospel According to Luke, The Gospel According to Mark, The Gospel According to Matthew
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“Chag Sameach!” to everyone celebrating Passover and/or Counting the Omer! Blessings to anyone observing Palm Sunday during Great Lent or Easter! “Ramadān Mubarak, Blessed Ramadān!” to anyone who is observing the holy month of Ramadān.

This is the “missing” post for Wednesday, April 5^th. It is a little comparative analysis related to the story of Exodus and the Passion story. You can request an audio recording of this practice via a comment below or (for a slightly faster reply) you can email me at myra (at) ajoyfulpractice.com.

In the spirit of generosity (“dana”), the Zoom classes, recordings, and blog posts are freely given and freely received. If you are able to support these teachings, please do so as your heart moves you. (NOTE: You can donate even if you are “attending” a practice that is not designated as a “Common Ground Meditation Center” practice, or you can purchase class(es). Donations are tax deductible; class purchases are not necessarily deductible.

Check out the “Class Schedules” calendar for upcoming classes.)

“To refuse the call
means stagnation.

You enter the forest
at the darkest point,
where there is no path.

Where there is a way or path,
it is someone else’s path.

You are not on your own path.

If you follow someone else’s way,
you are not going to realize
your potential.”

**– quoted from “In the Field” in A Joseph Campbell Companion: Reflections on the Art of Living by Joseph Campbell (edited by Robert Walter, Conceived by Diane K. Osbon)**

Technically speaking, Joseph Campbell was a professor of literature. His Bachelor of Arts degree was in English and his Master of Arts degree was in medieval literature. But, he also studied languages, philosophy, and religion and he became known for his research and teachings about comparative mythology and comparative religion. In The Hero with a Thousand Faces (published in 1949), he theorized that every mythic story (including every folk story and every religious story) in the world was just a variation of a single story: a monomyth. His conclusion was based on shared elements and a common order of events. The order and the elements can be broken down into seventeen (17) stages that fall within three categories.

These categories of separation, initiation, and return – as well as the seventeen stages within – can be found in our lives, just as they are found in the stories that some people commemorate throughout their lives. While I have highlighted all the steps on other occasions,* this year I felt “called” to highlight just a few elements and stages that show up in the stories people commemorate during Holy Week (also known as Passion Week or Great Week) and during Passover. First, we have to identify the hero – which may not always be as obvious as modern movies make it out to be – and, if there is a hero/protagonist, there will be an antagonist (or two) who is often in a position of authority and some kind of confrontation and reckoning. There is also a calling, a purpose – even though the protagonist may not always know it or understand it – and a refusal to answer the call. Then there is some supernatural (or magical) aid; trials and tribulations; a goddess (who represents “all-powerful, all encompassing, unconditional love”); temptation; apostasis (a death of some kind); and the ultimate boon (something beneficial) that can in some way be shared with the world.

Variations of the details within the following comparison have been posted in different contexts. An index of the earlier posts appears at the bottom of this post.

“For those who believe, no proof is necessary. For those who do not believe, no proof is possible.”

– attributed to Stuart Chase

We’ve hit that auspicious and holy time on the calendar(s) when all of the Abrahamic religious traditions (and several traditions outside of those religions) are engaged in sacred celebrations and rituals that are tied to suffering and the end of suffering. Wednesday, April 5, 2023, was a particularly significant time as it simultaneously marked the last week of Lent, which is also Passiontide (in Western Christianity); the penultimate week of Great Lent (in Orthodox Christianity); the beginning of the third week of the holy month of Ramadān (in Islām); and the beginning of Passover (in Jewish communities). Outside of the Abrahamic religions, some communities also started celebrations for Hanuman Jayanti (which was on Thursday).

As I previously mentioned, in reference to a question from my brother, it is not a coincidence that so many holy obligations are happening at the same time even though different faiths use different calendars. While how the holidays overlap on the Gregorian calendar is different from year to year, the fact that they overlap is significant and relevant, because the stories of Exodus and the story of Jesus’ last week are connected – and, on Wednesday, we focused on some of those connections. Specifically, we focused on the story of Holy/Passion Wednesday, also known as Spy Wednesday during both practices and, during the evening practice, we also focused on the story of Passover, which started on Wednesday at sunset.

Stories (& Back Stories)

“What makes this night different from all [other] nights?
1) On all nights we need not dip even once, on this night we do so twice?
2) On all nights we eat chametz or matzah, and on this night only matzah?
3) On all nights we eat any kind of vegetables, and on this night maror?
4) On all nights we eat sitting upright or reclining, and on this night we all recline?”

– The Four Questions (“Ma Nishtana”)

How is this practice different from all the other practices? Good question. It is a question you can ask before any practice. It is also a question that sounds a lot like “The Four Questions” traditionally asked by the youngest person at a Passover Seder. The word seder is a Hebrew word that means “order” or “arrangement,” and it refers to the ritual feast people in the Jewish community have on the first night of Passover (or first two nights for Orthodox and Conservative communities outside of Israel). The meal is a symbolic celebration of the Exodus story, which is the story of how the Jews were freed from slavery in Egypt. Really, the meal is the story – beginning with the questions, which are also symbolic.

Passover, which is also called Pesach and The Feast of Unleavened Bread, is considered a spring festival. In ancient times, it was directly connected to the harvesting and offering of barley – which was the first grain to ripen and harvest in the Holy Land. For seven days (eight days for the Orthodox and Conservative communities, especially in the diaspora), people commemorate the story of Exodus, which is a story of faith. The ritual observation actually begins before the Passover Seder, with the removal of chametz (“leavening”), as it is forbidden to consume, keep, or own chametz during Passover. Some forms or chametz will be burned; other forms can be given away or even sold. Keep in mind that the agents of “rising” or fermentation are not forbidden – in fact, wine is a required part of the celebration. However, the action of rising is symbolic and part of the story (2. where the Jews have to flee so fast their bread doesn’t have time to rise.)

Another part of the story and another ritual that occurs before the Passover Seder is the Fast of the Firstborn, which falls on the day before the evening of the Passover Seder (with adjustments made when Passover begins on a Saturday night – which is the end of the Sabbath). Again, this is a symbolic element of the story as first-born sons (and “newborn” sons) play critical roles in the Exodus story (as you will see below).

The observation of Passover is the link between the two observations, because, historically speaking, Jesus was a Jewish teacher or rabbi, who returned home to Jerusalem for Passover. The Gospel According to Saint John (12:1) is the only New Testament gospel that specifically refers to Passover as a reference point for the beginning of the last week of Jesus’ life. However, all four of the canonical gospels mention preparation for the festival, feast, or first day (depending on the translation) of “Unleavened Bread” and describe a jubilant and memorable moment where Jesus rode into town on a donkey (a symbol of peace) and was greeted by people who honored him by laying down palm fronds (and possibly coats) to cover his path. In Christian communities, Palm Sunday or Passion Sunday is the final Sunday of Lent and marks Christians’ final preparation for Easter.

The Heroes/Protagonists & Their Callings

“The Lord saw that he had turned to see, and God called to him from within the thorn bush, and He said, ‘Moses, Moses!’ And he said, ‘Here I am!’”

– Shemot – Exodus 3:4

In some ways, both Moses and Jesus were born to be the heroes. However, to fit Joseph Campbell’s criteria, they must have a “call to adventure:” something that separates them from their mundane, everyday existence and propels them into a mystical experience. The call is the first of three (or four, depending on how you count) stages that mark a separation from community. In some ways, Moses had two separations before he heard the call. In some ways, Jesus was always separated; however, there is a point where he is specifically called out (i.e., betrayed and denied).

According to Shemot / Exodus, an Egyptian pharaoh first oppressed and then enslaved the Jewish people. He also ordered all Hebrew newborn sons to be killed. For a while, the midwives and the Jewish mothers circumvented Pharaoh’s order. Then, he ordered all the newborn sons to be thrown in the river. Jochebed, Moses’ birth mother, hid her son for three months. Then, she very cleverly placed him in a basket in the river and sent her daughter, Miriam, to watch the baby in the basket. When Pharaoh’s daughter scooped up the baby – who she would eventually name “Moses… ‘For I drew him from the water’” – Miriam offered to secure a wet nurse (who was, of course, Jochebed, their mother). In this way, Moses grew up as the Pharaoh’s grandson and, also, grew up knowing he was Jewish. This was the first separation (and the first return).

At the age of 40, Moses stepped in to protect a Jewish man who was being beaten by an Egyptian and had to flee his home. This was the second separation. When he was 80, he received his “calling.” Now, we could say that Moses was called earlier (see earlier separations), but there is no denying what happened when G-d (in the form of the burning bush) commanded him to return to Egypt and speak to Pharaoh about freeing the Jewish people. Because he had lived a lifetime (40 years) and established a home in Midian, the return to Egypt is the second return and the third separation (if you’re counting). Theoretically, Moses was also 80 when he received the Torah, G-d’s truth for his people, and he was 120 when he died – but that’s a story for a different day.

“For God so loved the world that he gave his one and only Son, that whoever believes in him shall not perish but have eternal life.”

– quoted from The Gospel According to John (3:16, NIV)

Christians believe that Jesus was born with and for a specific purpose – and that, unlike Moses, he was aware of this purpose and his calling. According to all four canonical gospels of the New Testament, Jesus spent a period of time in the desert and then spent the last week of his life preparing for Passover (and for what he knew was coming, in terms of the Crucifixion and Resurrection). The Gospels also indicate that Jesus spent that time preparing his disciples. Three of the four indicate that what Christians (and artists) refer to as the “Last Supper” was actually a Passover Seder. While most Christians do not have a Passover Seder, they do commemorate this preparation time through the observations of Lent and Great Lent.

Supernatural/Magical Aid

“And He said, ‘For I will be with you, and this is the sign for you that it was I Who sent you. When you take the people out of Egypt, you will worship God on this mountain.’”

– Shemot / Exodus 3:12

“God said to Moses, ‘Ehyeh asher ehyeh (I will be what I will be),’ and He said, ‘So shall you say to the children of Israel, “Ehyeh (I will be) has sent me to you.’””

– Shemot / Exodus 3:14

According to Joseph Campbell’s paradigm, every hero(ine) encounters a supernatural or magical aid when they begin their journey. This aid often helps navigate the transition between the known and the unknown and also aids in the transition back to the regular world once the mission is complete and the ultimate boon has been acquired/achieved. In the Bible stories, this aid comes in multiple forms. First, aid comes in a purely Spiritual/Divine form – and the hand or power of God (and the Holy Spirit) are explicitly detailed in both stories. Second, aid comes in the form of other people.

Both stories are full of what some might consider coincidences, but they are also full of “open miracles” and signs of the power of God. If we are skeptical, we can ignore Moses’ lineage and consider it a coincidence that he survived Pharaoh’s orders to kill all the newborn Hebrew sons. It may also seem like a wild coincidence that his life unfolded as it did. But, then there’s the burning bush that called him and showed him how his staff could become a snake. There’s also the fact that Aaron received a call to meet his brother Moses. Finally, there are all the different signs that the Pharaoh considered to be nothing more than magic: Aaron’s staff becoming a snake; the Ten Plagues (blood, frogs, lice, wild beasts in the streets, pestilence, boils, hail, locusts, day(s) of darkness, and the death of the first born male child); the fact that the tenth plague “passed over” the Jewish people; the fact that the river parted; and, finally, that the people were sustained in the desert. One critical – but not often highlighted – aspect of the Ten Plagues is that they not only started on command, they also ended on command.

In Christianity, Jesus is the supernatural and the aid (as I note below). His very nature is more… super. Throughout the New Testament gospels, the disciples detailed “open miracles” performed by Jesus – especially during the period of time that is commemorated by the Lenten season.

People in both stories were required to have faith in order to be saved and released from their suffering. Faith is, in this case, the magic or supernatural element. Through their faith, Miriam and Aaron served as aids who assisted Moses (as did the Pharaoh’s daughter). Additionally, the people in the Passover story were told that the most have faith and follow the instructions of G-d in order to to be passed over and saved. Remember, not everyone celebrated the first Passover – neither did everyone flee when given the opportunity. The Midrash, talmudic commentary, describes the assistance of Nahshon, who believed that G-d would save the Jewish people and, therefore, waded into the water.

Trials and Tribulations

Passion (noun): 1. [mass noun] strong and barely controllable emotion; 1.2 intense sexual love; 1.3 [in singular] an intense desire or enthusiasm for something; 2. (the Passion) The suffering and death of Jesus.

**Origin: Middle English: from Old French; from late Latin passio(n-), from Latin pati- “suffer”**

**– from Oxford Dictionaries**

The first big piece of suffering within the story of Shemot / Exodus is the oppression and enslavement of the Jewish people. Then, there is Pharaoh’s edict. We can debate how much (or little) Moses suffered before he intervened and had to flee; but, there is no question that the Jewish people suffered nine of the Ten Plagues, right along with the Egyptians. In the monomyth outline, the series of trials and tests are challenges one has to overcome in order to be transformed. In the story of Exodus, the Jewish people were told to have faith. Part of that faith involved envisioning, and also celebrating, freedom that had not yet come. That was the whole point of the first Seder, which actually happened before the exodus. The moment when Pharaoh’s heart hardened again, and the Jewish people were stuck between the Egyptian army and the raging water of the sea, is another example of a test.

The trials and tribulations related to Holy/Passion/Great Week are multiple. First, there is the passion (or suffering) associated with Jesus being born into a human body and therefore experiencing the suffering that is associated with being human. Then there is the passion narrative, which is chronicled in the Gospels as the last week of Jesus’ life. Events described as “the Passion of Jesus” and/or as “the Passion of the Christ” may include everything beginning with the events of Lazarus Saturday, Palm Sunday, and the cleansing of the temple all the way through the betrayal, crucifixion, death, and resurrection – or may only include the anointing of Jesus; the Last Supper; the agony of Jesus; the betrayal; and Jesus’ arrest, trials before the Sanhedrin and before Pilate; as well as the crucifixion, death, burial, and resurrection. To be clear, the passion or suffering described includes that of the disciples and of Mary (his mother) and the other people Jesus met along the Via Dolorosa.

The Goddess(es)

“People often think of the Goddess as a fertility deity only. Not at all—she’s the muse. She’s the inspirer of poetry. She’s the inspirer of the spirit. So, she has three functions: one, to give us life; two, to be the one who receives us in death; and three, to inspire our spiritual, poetic realization.”

– quoted from “Chapter 1. Myth and the Feminine Divine: Th Goddess as Nature” in Goddesses: Mysteries of the Feminine Divine by Joseph Campbell (edited and with a forward by Safron Rossi, PhD)

The Goddess of the monomyth is also depicted as the temptress. She represents all-powerful, all encompassing, unconditional love. It is love that is described as “love that a fortunate infant may experience with his or her mother.” In the story of Exodus, Jochebed, Miriam, all the midwives, and even Pharaoh’s daughter exhibit the characteristics of the goddess. Moses’ wife might also be considered a goddess of the story.

If you think of this type of love in the context of Christianity, you might immediately think of the Virgin Mary – which is fair and true. However, in the context of the Passion Story, there were several women who showed Jesus (and others) great love and compassion. One woman, in particular, is usually unnamed, but she is notable in the Gospels specifically because of the way she loves (and expresses her love) for Jesus – and because her part of the story is critical to the way events unfolded.

In the Gospel According to Luke (7:36 – 50), Jesus was having what might be described as a luxurious dinner (because he was “reclining”) when a woman who had a sinful past washed his feet with her tears and hair. Then, she poured expensive oil from an expensive alabaster jar onto his feet. This incident took place in the home of a Pharisee named Simon and the woman is not identified by name. In the Gospel According to Matthew (26:6 – 13) and the Gospel According to Mark (14:3 – 9) the incident – or a similar incident – took place in Bethany at the home of Simon the Leper and the oil is poured over his head (but there there is no mention of tears and hair). Here, again, the woman is not identified; however, all three synoptic gospels indicate that the woman “came,” which could be interpreted as meaning that she did not live in the home.

The indicated timelines, as well as the different locations, also lead some to believe that these may be different events. Some traditions identify the woman (or women) as Mary Magdalene – and that misrepresentation never ends well – but the Gospel According to John (12:1 – 8) is the only account that identifies the woman as someone named Mary. According to John, “Mary” poured the oil on Jesus’ feet and then wiped his feet with her hair. The account does not, however, indicate that she “came” to the home, leading many to believe that she was Mary of Bethany, the sister of Lazarus and Martha.

Jesus ultimately used the washing of his feet as a teaching moment for the disciples; but, first, it was a moment of contention that led to the betrayal. [Insert villain music here.]

The Antagonists

“This is the secret message of judgment Jesus spoke with Judas Iscariot over a period of eight days, three days before he celebrated Passover.

When he appeared on earth, he did signs and great wonders for the salvation of humanity. Some [walked] in the way of righteousness, but others walked in their transgression, so the twelve disciples were called.”

– quoted from The Gospel of Judas, translated by Mark M. Mattison

The Egyptian Pharaoh, with his hardened heart, is undoubtedly the antagonist in the Passover story. He is motivated by power and greed – as is the case with so many villains. It is curious, however, that the passive voice is sometimes used with regard to his hardened heart and that (in Shemot / Exodus 10:1 and 14:17) G-d is clearly the one that hardened Pharaoh’s heart.

The Wednesday of Holy Week, Passion Week, or Great Week is also known as Spy Wednesday. A spy is a person inside a group, organization, or country who collects information so that others can attack, ambush, or otherwise ensnare the group, organization, country and/or the leaders therein. In the Passion story, Judas Iscariot is the spy and the woman washing Jesus’ feet pushed Juda’ buttons, which resulted in him betraying his rabbi and friend.

Several gospels indicate that more than one disciple was upset by the woman’s actions; however, Judas was particularly incensed by the cost of the honor. He was the one who held the purse strings – sometimes, too tightly and too personally – and felt that the cost of the oil and the jar used could have gone to the poor (or, into his own pockets). He was so upset that he decided to betray Jesus. [Insert villain more music here.]

“Then one of the Twelve—the one called Judas Iscariot—went to the chief priests and asked, ‘What are you willing to give me if I deliver him over to you?’ So they counted out for him thirty pieces of silver.”

– The Gospel According to Matthew (26:14 – 15, NIV)

When it comes to Judas’ betrayal there are also different accounts. Most people are familiar with the idea that Judas was paid 30 pieces of silver. In the Gospel According to Mark (14:11), the chief priests promised to pay Judas and this is often referenced as “a few pieces of silver.” In two accounts, however, Satan possessed Judas. Yes, that’s right, in the Gospel According to Luke (22:4) and the Gospel According to John (13:27), the devil made him do it. Or, you could look at the devil as a euphemism for his own anger, jealousy, and hubris. It’s also important, I think, to note that in a few places – including at least one gnostic gospel, Judas betrayed Jesus because Jesus told him (Judas) to do so. Which, if you look at it that way, means God gave both men a purpose and a call.

Regardless of why he did it, Judas’ betrayal means that for generation after generation his name is mud. His reputation is smeared. One action made him the ultimate villain, the devil incarnate, and… one of the reasons we have the story. Remember, there is no Easter without the Resurrection. There’s is no Resurrection without the Crucifixion and the Passion. There is no Crucifixion and Passion (or Suffering) without the betrayal. And there is no betrayal without Judas of Iscariot. I’m not saying that he is equal to Jesus. What I am pointing out is that they are both an important part of the story and they are both “sacrificed” because – according to the teachings – “God so loved the world….”

Temptation

“[[Jesus]] answered and said to them, ‘I’m not laughing at you. You’re not doing this because you want to, but because through this your God [will be] praised.’”

– quoted from The Gospel of Judas, translated by Mark M. Mattison

“Jesus shows us how to face moments of difficulty and the most insidious of temptations by preserving in our hearts a peace that is neither detachment nor superhuman impassivity, but confident abandonment to the Father and to his saving will, bestows life and mercy.”

– excerpt from 2019 Palm Sunday homily by Pope Francis

There are several underlying temptations in the story of exodus, although they are not all explicitly described as temptations. However, if we do a little svādhyāya (“self-study”) and put ourselves in Moses’ shoes, several temptations become obvious. Moses knew his family and his people – he knew he was Jewish – but he was raised in the royal household. He was raised without experiencing some of the direct oppression felt by his family and friends. He is like the Old Testament Buddha, a prince who witnessed the suffering of others. He could have ignored his brothers’ “burdens;” just as he could have ignored the Hebrew man being struck by an Egyptian – and perhaps he was tempted to do so. Furthermore, when he was called by the burning bush, he was fearful, doubtful, and tempted not to answer. We also see temptation in the fact that some enslaved Hebrews stayed in Egypt and others (later) compromised their faith during their exile.

According to the Gospels of Matthew, Mark, and Luke, as well as in The Epistle to the Hebrews, Jesus spent 40 days in the desert praying and fasting. He was also tempted by the devil / Satan. Judas, obviously, fell into temptation when he betrayed Jesus – as did Peter when he denied Jesus three times (according to all four canonical gospels).

Apostasis

“Contrary to what many think or feel, Lent is a time of joy. It is a time when we come back to life. It is a time when we shake off what is bad and dead in us in order to become able to live, to live with all the vastness, all the depth, and all the intensity to which we are called. Unless we understand this quality of joy in Lent, we will make of it a monstrous caricature, a time when in God’s own name we make our life a misery.”

– quoted from “An Introduction to Lent” (dated February 17, 1968) by Metropolitan Anthony of Sourozh

Joseph Campbell described a moment of physical and/or spiritual death, which could also be considered as a moment of limbo, abandonment, and/or a moment when the hero is categorically altered. Oddly, it is also described as a state of “divine knowledge, love, compassion, and bliss.” In Shemot / Exodus, G-d specifically told Moses that he (and the Jewish people) would not be abandoned. But, the previously mentioned moments of separation were also times when Moses “died” and was no longer identified in the same way. The Jewish people, themselves, were in a state if limbo before (and just after) their emancipation – but, remember, they were told to celebrate the freedom that had been promised.

Holy Saturday, which is the Saturday before Easter in the Western Christian traditions, is the commemoration of the apostasis in the Passion story. According to the Gospels, Jesus died and rose again – but, there was that moment (or day) of limbo and waiting. That day was (and is) a moment of transcendence, love, compassion, and knowledge – even though everyone was not aware of it at the time.

The Ultimate Boon

“This notion of joy connected with effort, with ascetical endeavour, with strenuous effort may indeed seem strange, and yet it runs through the whole of our spiritual life, through the life of the Church and the life of the Gospel. The Kingdom of Gd is something to be conquered. It is not simply given to those who leisurely, lazily wait for it to come. To those who wait for it in that spirit, it will come indeed: it will come at midnight; it will come like the Judgement of God, like the thief who enters when he is not expected, like the bridegroom, who arrives while the foolish virgins are asleep.”

– quoted from “An Introduction to Lent” (dated February 17, 1968) by Metropolitan Anthony of Sourozh

A boon is, literally, a favor or request. It is something helpful or beneficial. It can also be seen as a reward or prize. Ultimately, however, it is grace. In the biblical stories, that grace is the promise of salvation. The overall message – of the existence and power of the Divine and of God’s love – can also be considered the ultimate boon in both the Exodus story and the Passion story.

More specifically, freedom (first from the suffering of slavery) and the freedom to worship according to their faith and culture are the ultimate boon for Moses, the Jewish people in the Exodus story, and for the modern Jewish communities. Remember, however, that Exodus story as commemorated by the observation of Passover is just one part of a larger story. In fact, on the second night of Passover, some people begin Counting the Omer – which is a 49-day period of prayer the culminates with Shavout (also known as Shavuos), which is the “Feast of Weeks” and the anniversary of the revelation of the Torah: another boon.

For Jesus, the apostles, and for the modern Christian communities, the ultimate boon is (again) freedom from suffering and the ability worship according to their faith and culture. Additionally, for Christians, there is the belief that the crucifixion and resurrection of Jesus (as well as belief in the Divinity of Jesus) delivers everlasting life. In this way, Jesus himself is the ultimate boon – because he is the Christian Messiah. Dogmatically speaking, the concept of a Messiah originated within Judaism and included specific qualifications for how the Messiah would be identified. According to Judaism, Jesus does not meet the criteria; for Christians he does. Therefore, for Christians, faith in Jesus as the Messiah is the “ticket to heaven” (because his crucifixion and resurrection are considered the Ultimate Boon).

“‘A new command I give you: Love one another. As I have loved you, so you must love one another. By this everyone will know that you are my disciples, if you love one another.’”

– The Gospel According to John (13:34 – 35, KJV)

Wednesday (4:30) afternoon’s playlist is available on YouTube and Spotify. [Look for “Spy Wednesday 2022”]

Wednesday (7:15) evening’s playlist is available on YouTube and Spotify. [Look for “03312021 Spy Wednesday + Passover”]

INDEX

Here is a partial list of some of the original posts related to the Lenten seasons, Passover, and Easter. (Most of these are Wednesday posts.)

April 12, 2020 – Down the Rabbit Hole, On the 12th

April 16, 2020 – The Cost of Freedom

March 28, 2021 – Questions of Faith

April 14, 2022 – How You Use Your Power Matters

April 22, 2022 – Remembering Rachel’s Challenge, Especially When You’re Suffering

*NOTE: I have several “missing” posts that are still draft mode, but I plan to post them later this year (and may add links accordingly).

### THERE IS GREAT POWER IN THE STORIES ###

Finding Grace In the Waiting, or vice versa (mostly the music) April 8, 2023

Posted by ajoyfulpractice in Books, Buddhism, Changing Perspectives, Faith, Healing Stories, Hope, Lent / Great Lent, Music, One Hoop, Pain, Passover, Peace, Ramadan, Religion, Suffering, Wisdom, Women, Yoga.
Tags: Counting the Omer, Great Lent, Holy Saturday, Lazarus Saturday, Lent / Great Lent, Passover, Pope Francis, Ramadān
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“Chag Sameach!” to everyone celebrating Passover and/or Counting the Omer! Blessings to anyone observing Lazarus Saturday during Great Lent or Holy Saturday! “Ramadān Mubarak, Blessed Ramadān!” to anyone who is observing the holy month of Ramadān.

My apologies for running late and not posting the music before the practice. You can request an audio recording of the Saturday practice via a comment below or (for a slightly faster reply) you can email me at myra (at) ajoyfulpractice.com.

In the spirit of generosity (“dana”), the Zoom classes, recordings, and blog posts are freely given and freely received. If you are able to support these teachings, please do so as your heart moves you. (NOTE: You can donate even if you are “attending” a practice that is not designated as a “Common Ground Meditation Center” practice, or you can purchase class(es). Donations are tax deductible; class purchases are not necessarily deductible.

Check out the “Class Schedules” calendar for upcoming classes.)

“This year however, we are experiencing, more than ever, the great silence of Holy Saturday. We can imagine ourselves in the position of the women on that day. They, like us, had before their eyes the drama of suffering, of an unexpected tragedy that happened all too suddenly. They had seen death and it weighed on their hearts. Pain was mixed with fear: would they suffer the same fate as the Master? Then too there was fear about the future and all that would need to be rebuilt. A painful memory, a hope cut short. For them, as for us, it was the darkest hour.

Yet in this situation the women did not allow themselves to be paralyzed. They did not give in to the gloom of sorrow and regret, they did not morosely close in on themselves, or flee from reality. They were doing something simple yet extraordinary: preparing at home the spices to anoint the body of Jesus. They did not stop loving; in the darkness of their hearts, they lit a flame of mercy. Our Lady spent that Saturday, the day that would be dedicated to her, in prayer and hope. She responded to sorrow with trust in the Lord. Unbeknownst to these women, they were making preparations, in the darkness of that Sabbath, for “the dawn of the first day of the week”, the day that would change history. Jesus, like a seed buried in the ground, was about to make new life blossom in the world; and these women, by prayer and love, were helping to make that hope flower. How many people, in these sad days, have done and are still doing what those women did, sowing seeds of hope! With small gestures of care, affection and prayer.”

– Homily of His Holiness Pope Francis, Easter Vigil, Holy Saturday, 11 April 2020

Saturday’s playlist is available on YouTube and Spotify.

### STRENGTH IN LOVING-KINDNESS ###

Callings & Purpose-Driven Lives (mostly the music) April 5, 2023

Posted by ajoyfulpractice in Changing Perspectives, Dharma, Faith, Healing Stories, Hope, Lent / Great Lent, Life, Music, One Hoop, Pain, Passover, Philosophy, Ramadan, Religion, Suffering, Wisdom, Yoga.
Tags: Exodus, Gospel of Judas, Great Lent, Lent / Great Lent, Mark M. Mattison, Nahshon, Passover, Shemot
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Blessings to anyone observing Spy Wednesday (also known as Holy Wednesday and Passion Wednesday) or Great Lent! “Ramadān Mubarak, Blessed Ramadān!” to anyone who is observing the holy month of Ramadān. Many blessings to those preparing for Passover!

“This is the secret message of judgment Jesus spoke with Judas Iscariot over a period of eight days, three days before he celebrated Passover.

When he appeared on earth, he did signs and great wonders for the salvation of humanity. Some [walked] in the way of righteousness, but others walked in their transgression, so the twelve disciples were called.”

– quoted from The Gospel of Judas, translated by Mark M. Mattison

Please join me today (Wednesday, April 5^th) at 4:30 PM or 7:15 PM for a yoga practice on Zoom. Use the link from the “Class Schedules” calendar if you run into any problems checking into the class. You will need to register for the 7:15 PM class if you have not already done so. You can request an audio recording of this practice via a comment below or by emailing myra (at) ajoyfulpractice.com.

Wednesday (4:30) afternoon’s playlist is available on YouTube and Spotify. [Look for “Spy Wednesday 2022”]

Wednesday (7:15) evening’s playlist is available on YouTube and Spotify. [Look for “03312021 Spy Wednesday + Passover”]

“The Lord saw that he had turned to see, and God called to him from within the thorn bush, and He said, ‘Moses, Moses!’ And he said, ‘Here I am!’”

– Shemot – Exodus 3:4

In the spirit of generosity (“dana”), the Zoom classes, playlists, and blog posts are freely given and freely received. If you are able to support these teachings, please do so as your heart moves you. (NOTE: You can donate even if you are “attending” a practice that is not designated as a “Common Ground Meditation Center” practice, or you can purchase class(es). Donations to Common Ground are tax deductible; class purchases are not necessarily deductible.)

### ###

FTWMI: Liminal, Lofty, & Rare Days – I March 1, 2023

Posted by ajoyfulpractice in 19-Day Fast, Baha'i, Bhakti, Books, Changing Perspectives, Faith, Healing Stories, Hope, Lent / Great Lent, Life, Music, Mysticism, One Hoop, Pain, Passover, Peace, Philosophy, Ramadan, Religion, Suffering, Wisdom, Women, Writing, Yoga, Yom Kippur.
Tags: Abdul-Baha, Baháʼí, Great Lent, Jack Hawley, James Kubicki, kriya yoga, Mrs. Corinne True, niyamas, Saint David's Day
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Many blessings to all, and especially to those observing Lent, Great Lent, St. David’s Day, and/or Ayyám-i-Há and the 19-Day Fast during this “Season for Non-violence” and all other seasons! “Praising” is the word of the day.

For Those Who Missed It: This is an abridged, revised, and updated version of a 2021 post.

“‘There are yet others whose way of worship is to offer up wealth and possessions. Still others offer up self-denial, suffering, and austerities (purifications). Others take clerical or monastic vows, offering up knowledge of the scriptures. Some others make their meditation itself an offering.

‘Some offer up prana, the mysterious vital energy force within them. They do this through control of the breath, literally stopping their inhaling and exhaling.

‘Yet others abstain from food and practice sacrifice by spiritualizing their vital energy – that is, by figuratively pouring their own vital life force into the Cosmic Life Force. The whole point of all these various methods of sacrifice (worship) is to develop a certain mental attitude. Those who live with a truly worshipful attitude, whose whole lives are offered up for improvement of the world, incur no sin (no karmic debt).’”

– Krishna speaking to Arjuna (4.28 – 30) in The Bhagavad Gita: A Walkthrough for Westerners by Jack Hawley

Much of this last week has been devoted towards sacrifice and nourishment – specifically, nourishment that comes from sacrifice. I realize that, in the base case, most of us do not think of nourishment and sacrifice in the same heartbeat. Perhaps, if you are a parent without a lot of means, you have to sacrifice (go without) so that your child(ren) can eat and be nourished. But, in most other cases, “sacrifice” and “nourishment” seem to be on opposite ends of the spectrum. And they are… if we are only talking about the body. If, however, we are talking about the mind-body and the spirit within, then sacrifice and nourishment can sometimes go hand-in-hand. As we give up something, let go of our attachment, we bring awareness to how we are using our time, energy, and resources. We also bring awareness to the difference between need and desire. Finally, we find ourselves facing our greatest need/desire: the longing for belonging.

The desire to be (and feel) connected to something more than our (individual) self crosses cultural, socio-economic, and geographical boundaries. It crosses the barrier that is sometimes erected by language and age, religion and philosophy. It is, it seems, as much a part of being human as breathing… or eating. So, it might seem ironic that one of the ways in which people “feed” that need/desire to belong is to go without, to give something up. Yet, all of the major religions and philosophies have some ritualistic traditions that involve fasting and/or abstaining from certain behavior for a predetermined period of time. For certain Christians, that period is Lent (which is currently being observed by both Western and Eastern/Orthodox Christian communities). The Baha’i Faith community begins their own observation, the 19-Day Fast, at sunset on tonight.

I call these “liminal days;” because even though all days are transitional and threshold days on a certain level, these days are specifically designated by various traditions as in-between times. Not “regular” or “ordinary” days, but days when there is a heightened awareness of what’s to come and the need to be ready for what’s to come. While the customs and beliefs are different within these different traditions, people all over the world are actually preparing: Christians observe Lent to get ready for Easter; the Baháʼí community observes their fast as they prepare for a new year.

“The second wisdom is this: Fasting is the cause of awakening man. The heart becomes tender and the spirituality of man increases. This is produced by the fact that man’s thoughts will be confined to the commemoration of God, and through this awakening and stimulation surely ideal advancements follow.

Third wisdom: Fasting is of two kinds, material and spiritual. The material fasting is abstaining from food and drink, that is, from the appetites of the body. But spiritual, ideal, fasting is this, that man abstain from selfish passions, from negligence and from satanic animal traits. Therefore, the material fast is a token of the spiritual fast.”

– quoted from article entitled “The Divine Wisdom in Fasting – From Table Talks by Abdul-Baha” by Mrs. Corinne True, printed in Star of the West, Vol. IV (No. 18), dated Mulk 1, 69 (February 7, 1914)

For those who are not familiar: The Baháʼí Faith is a monotheistic faith that believes in the oneness of God and religion, as well as the oneness and nobility of humanity. The community believes that, historically, there has been a “progressive revelation of religious truth” which has been shared with the world through the voices of the prophets or Divine Messengers, known as “Manifestations of God” (which include “Braham, Krishna, Zoroaster, Moses, Buddha, Jesus Christ, Muhammad, and, in more recent times, the Báb and Bahá’u’lláh”). People within the faith are taught to honor the value of different religious and philosophical traditions as well as the value of education, especially in science (which is viewed by some faiths as being contrary to religion).

The Baháʼí calendar consists of 19 months, each with 19 days, and each month (and day) is named after an attribute of God. To maintain the integrity of the calendar, there are 4 – 5 intercalary days just before the final month. The final month, which begins tonight at sunset, is known as “‘Alá’” (“loftiness”). We often think of “lofty” as meaning something in a high or elevated position, a noble goal. When speaking of textiles, it is also something that is thick and resilient. Consider for a moment, that even those who are guided by a different calendar are spending this time focused on a higher, deeper, more resilient and lasting connection with the Divine (whatever that means to you at this moment).

Similar to Passover and Yom Kippur (in the Jewish tradition) and the holy month of Ramaḍān (in the Muslim tradition), the Lenten season and the 19-Day Fast contain elements of the Yoga Philosophy’s niyamās (internal “observations”) and also fall under the rubric that Patanjali calls kriyā yoga (“union in action”), which is a combination of the final three: tapas (“heat, discipline, austerity” and the practices that cultivate them); svādhyāya (“self-study”); and īśvarapraņidhāna (“trustful surrender to higher reality”).

“For this material fast is an outer token of the spiritual fast; it is a symbol of self-restraint, the withholding of oneself from all appetites of the self, taking on the characteristics of the spirit, being carried away by the breathings of heaven and catching fire from the love of God.”

– quoted from Selections from the Writings of ‘Abdu’l-Bahā (page 70)

On a purely physical level, fasting and/or abstaining from certain indulgences provide physical detoxification. When the elimination is done in order to achieve a higher, loftier, goal (than just physical detoxification), one can also experience mental (and sometimes emotional) detoxification. Mind-body purification is the practice of śaucāt (“cleanliness”), which is the first niyamā. A pure mind-body begins to cultivate non-attachment and a sense of peace, ease, and “contentment” – which is santoşā, the second niyamā.

In Chapter 17 of the Bhagavad Gita (Song of the Lord), which focuses on “The Path of Threefold Faith,” Krishna defines tapas (the third niyamā) as “to melt” and states, “‘The purpose of purification is not pain and penance, but to deliberately refine one’s life, to melt it down and recast in it into a higher order of purity and spirituality.’” Practices that cultivate this melting/refining experience are not easy. In fact, in most cases they can be detrimental when engaged without community; for the wrong purpose(s); and/or under the guidance of someone who is more focused on pain, punishment, and penance than on transcendence. In fact, the Gita specifically (and emphatically) reinforces the fact that these practices are not intended to be a form of self-punishment. They are not abusive – which is why every major religion has exclusions based on age and physical-mental conditions.

The fact that these practices/rituals are not intended to be abusive does not mean that they are not hard. In fact, they can be brutally challenging – which is part of the reason why (when practiced in community) people feel bonded by the experience. These challenging situations are also a great opportunity for self-study, which is the fourth niyamā. Svādhyāya is not only observing your reactions and responses to challenging situations, but also taking note of your reactions and responses to sacred text or – in the physical practice – how your body is moving (or not moving) through the poses.

Another element of self-study involves contemplating how one would react if they were in certain historical and/or biblical situations. For instance, the 40 days of Lent are meant to mirror the 40 days of prayer and fasting that Jesus experienced in preparation of the final betrayal, temptation, crucifixion, and resurrection. In sharing the wisdom of fasting, the Baháʼí teach about Moses and Jesus fasting for 40 days (and how those practices became Passover, Lent, and the holy month of Ramaḍān) and how “the Blessed Beauty [Bahá’u’lláh]” fasted when focused on receiving the teachings. To receive the teachings, each of the divine messengers or prophets had to completely and trustfully surrender to the Divine, which is īśvarapraņidhāna, the final niyamā.

“The word ‘lent’ comes from the Anglo-Saxon word lenten meaning ‘spring.’ In the spring people prepare the soil and plant seeds. In Lent, Christians do something similar, but in a spiritual way. Through fasting we clear the soil of our hearts, asking God to purify them and rid them of the weeds of sin. We prepare our hearts to receive the seeds of God’s Word, both scripture and the words God speaks to our hearts during prayer. We spend more time in prayer as we prepare for Easter, Christianity’s greatest feast.

The word ‘lent’ is also the past tense of the verb ‘to loan.’ During Lent we have the opportunity to realize that our lives are not our own. They are on loan to us from God. Saint Paul writes, ‘Do you not know that your body is a temple of the Holy Spirit within you, whom you have from God, and that you are not your own? For you have been purchased at a price. Therefore glorify God in your body’ (1 Cor 6:19 – 20).”

– quoted from “March 1” in 2016 edition of A Year of Daily Offerings by James Kubicki S. J.

It would be nice if, once committed to the path, there was no hesitation or doubt and no attachments/aversions that lead to suffering. However, even when we look at the lives of people who whole-heartedly committed to a spiritual path, we find that the challenges of the path can try even the souls of saints, prophets, and mystics. Consider, for instance, the story of Saint David, whose feast day was today (March 1^st), and how his adherence to the path he chose wasn’t well-received by some of his followers.

Saint David was a 6^th century Welsh archbishop whose recorded death date is March 1, 589. Since he is the patron saint of Wales, as well as of vegetarians and poets, Saint David’s Day (March 1^st) is a big deal in Wales. People dress up in traditional clothing – sometimes with a bit of red; wear leeks and daffodils; and (traditionally) children participate in concerts and festivals.

Saint David was known for his pilgrimages; his strict adherence to disciplined discipleship; and his miracles. He was a descendent of Welsh (Celtic) royalty and, some say, that his mother was King Arthur’s niece. He founded at least 13 monasteries and was known to enforce a strict code of conduct among his brethren that included hard physical labor, regular prayers, a minimalist vegetarian diet, and great charitable works. Furthermore, the monks were required to practice such a severe form of non-attachment that they could not even refer to the Bible as “my book.”

Saint David is known, in Welsh as “Dewi Ddyfrwr” (“David the Water Drinker”), because of stories that he mostly consumed water and the occasional bits of bread, vegetables, leeks, and herbs – sometimes even standing in a cold lake and reciting Scripture. One of the miracles attributed to Saint David is that he survived his bread being poisoned by his brethren (who were tired of his challenging regime). Legend has it that the bread was split between the bishop, a dog, and a raven – the latter two dying wretchedly and almost instantaneously.

It is said that springs of water often appeared during important moments in Saint David’s life and that he was followed by a dove. It is also said that he raised a youth from the dead and cured the blindness of his teacher, Paulinus. However, the most well-known miracle associated with Saint David is that while he was giving a sermon at Synod of Llanddwei Brefi, people complained that they could not see or hear him. Instantly, the story goes, the ground rose up – so that all could see and hear him. Then, a dove landed on his shoulder. I’m not sure what he said during that sermon “on the mount”, but some of the words from his final Sunday sermon (in 589) are well-known and a portion have become a well-utilized saying in Welsh, a reminder of what is important: “Gwnewch y pethau bychain mewn bywyd.” “Do the little things in life.”

“Brothers and sisters, Be joyful, and keep your faith and your creed, and do the little things that you have seen me do and heard about. I on the third day of the week on the first of March shall go the way of my fathers. Farewell in the Lord.”

– based on “62. The Assembly of Mourners” in Rhygyvarch’s Life of St. David (circa later 11^th century)

Please join me today (Wednesday, March 1^st) at 4:30 PM or 7:15 PM for a yoga practice on Zoom. Use the link from the “Class Schedules” calendar if you run into any problems checking into the class. You will need to register for the 7:15 PM class if you have not already done so. You can request an audio recording of this practice via a comment below or by emailing myra (at) ajoyfulpractice.com.

Wednesday’s playlist is available on YouTube and Spotify. [Look for “02282021 Lofty and Rare Days”]

NOTE: Sundays during Lent are considered anniversaries of Easter and the Resurrection; therefore, they are not counted as days of penance.

In the spirit of generosity (“dana”), the Zoom classes, playlists, and blog posts are freely given and freely received. If you are able to support these teachings, please do so as your heart moves you. (NOTE: You can donate even if you are “attending” a practice that is not designated as a “Common Ground Meditation Center” practice, or you can purchase class(es). Donations to Common Ground are tax deductible; class purchases are not necessarily deductible.)

ERRATA & CORRECTION: Today’s post originally identified March 1^st as a Monday, when it is clearly Wednesday. During the practices, I referred to yellow and green clothing, but left out the fact that many Welsh people would associate red with St. David’s Day.

### BELIEVE IN THE LITTLE THINGS ###

Liminal & Rare Days (the “missing” Tuesday post) March 1, 2023

Posted by ajoyfulpractice in 19-Day Fast, Baha'i, Books, Changing Perspectives, Depression, Faith, Healing Stories, Health, Hope, Lent / Great Lent, Life, Love, Mathematics, Men, Music, Mysticism, One Hoop, Pain, Passover, Peace, Ramadan, Religion, Science, Suffering, Tragedy, Wisdom, Women, Yoga, Yom Kippur.
Tags: #shareyourcolours, Baha'i, Baháʼí, Bruce H. Kramer, Calendars, Cathy Wurzer, Dalia Fein, Edward Reingold, Gregorian calendar, Jessica Fein, Joan Borysenko, Julian calendar, kriya yoga, Nachum Dershowitz, niyamas, Rare Disease Day
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Many blessings to all, and especially to those observing Lent, Great Lent, Ayyám-i-Há, and/or Rare Disease Day during this “Season for Non-violence” and all other seasons!

If the colors are too much, click here for a monochromatic copy of this post.

This is the “missing” post for Tuesday, February 28^th. Some religious information was posted in 2021 and will be included in the Wednesday post. You can request an audio recording of this practice via a comment below or (for a slightly faster reply) you can email me at myra (at) ajoyfulpractice.com.

In the spirit of generosity (“dana”), the Zoom classes, recordings, and blog posts are freely given and freely received. If you are able to support these teachings, please do so as your heart moves you. (NOTE: You can donate even if you are “attending” a practice that is not designated as a “Common Ground Meditation Center” practice, or you can purchase class(es). Donations are tax deductible; class purchases are not necessarily deductible.)

“Through the years I’ve written and taught extensively about ‘liminal time,’ that pregnant pause between what is no longer and what is not yet. Although liminal time is a known stage in all rites of passage, most people have never heard of it. Whether we’re talking about a pandemic, a war, a refugee crisis, or even a man or womanhood ritual, a graduation, or a new job far away from family and friends, the stages (though not the intensity) of a rite of passage are the same.”

– quoted from “Running the Gauntlet of the Unknown” by Joan Borysenko, PhD (posted at joanborysenko.com, April 1, 2020)

Technically speaking, every day is a “liminal day” – a transitional or threshold day, a doorway in between moments; like the pauses in between the inhale and the exhale. However, Dr. Joan Borysenko talks about “liminal time” in a very specific context, one that fits into the paradigm of The Hero’s Journey. It is a time of ritual; the threshold between the known and the unknown; and – maybe most importantly – it is a moment time-stamped by grief, sandwiched between separation and return. All of this is why I consider the days of this week, and many of the days in the coming weeks, to be “liminal days.”

But this is not just a Myra-thing. These days are specifically designated by various traditions as in-between times. Not “regular” or “ordinary” days, but days when there is a heightened awareness of what’s to come and the need to be ready for what’s to come. On the Baháʼí Faith calendar, February 26^th – March 1^st are literally in-between days: they are intercalary days between the penultimate month of the year and the final month (which is the month of the 19-Day Fast).

For Those Who Are Not Familiar: The Baháʼí Faith is a monotheistic faith that believes in the oneness of God and religion, as well as the oneness and nobility of humanity. The community believes that, historically, there has been a “progressive revelation of religious truth” which has been shared with the world through the voices of the prophets or Divine Messengers, known as “Manifestations of God” (which include “Braham, Krishna, Zoroaster, Moses, Buddha, Jesus Christ, Muhammad, and, in more recent times, the Báb and Bahá’u’lláh”). People within the faith are taught to honor the value of different religious and philosophical traditions as well as the value of education, especially in science (which is viewed by some faiths as being contrary to religion). The Baháʼí calendar consists of 19 months, each with 19 days, and each month (and day) is named after an attribute of God. To maintain the integrity of the calendar, there are 4 – 5 intercalary days just before the final month.

While the customs and beliefs are different within these different traditions, people all over the world are actually preparing for some of the holiest times of their year: Christians observe Lent and Great Lent to get ready for Easter; the Baháʼí community observes the 19-Day Fast as they prepare for a new year – and these Springtime rituals contain very similar elements to each other and to Passover and Yom Kippur (in the Jewish tradition) and to the holy month of Ramaḍān (in the Muslim tradition). All of these rituals contain elements of the Yoga Philosophy’s niyamās (internal “observations”). They also fall under the rubric that Patanjali called kriyā yoga (“union in action”), which is a combination of the final three: tapas (“heat, discipline, austerity” and the practices that cultivate them), svādhyāya (“self-study”), and īśvarapraņidhāna (“trustful surrender to higher reality”). They involve fasting, prayers, reflection, self-study undertaken within a sacred context, and letting something go.

That last part is where the grief kicks in – because, whether you give something up for the Lenten season or you change your daily routine to accommodate a holy observation, the mind-body will experience some level of loss with some manifestation of grief. It will not be the same intensity of loss we experience when we lose a job or when we lose a loved one. Neither will it be the same level of grief.

However, no matter the intensity of the loss and/or grief, we have to figure out a way to move forward, into a new season of life – and while each person has an individual experience, they have it in community.

“That’s the thing about a rare disease. You fight for a diagnosis for years ― on average, according to Global Genes, it takes seeing 7.3 physicians and trying for 4.8 years before getting an accurate rare disease diagnosis ― and then, even once you know, you must continue being a detective as you try to piece together the clues as to how the illness might progress. You become an expert in a disease you wish you’d never heard of.

As a parent, you also quickly morph into a nurse, therapist, chief operating officer, educational advocate, cheerleader and warrior. You feel alone, because by definition, your child’s diagnosis is exceptional. And yet, 1 in 10 Americans and 300 million people globally are living with a rare disease.

You find community not just in other people who share the specific diagnosis your family is facing, but in those struggling with any rare diagnosis. It doesn’t matter what the exact symptoms or disease trajectory are. What matters is the shared understanding that your dreams as a parent have forever shifted.”

**– quoted from the (February 28, 2022*) Huffington Post article entitled “My Daughter’s Rare Disease Was A Mystery For Years. Here’s How We Finally Got A Diagnosis.” by Jessica Fein**

In addition to being (what I would consider) a “liminal day,” February 28^th can also be a “rare” day. Typically, when we think of a “rare” day on the Gregorian and Julian calendars, we think of February 29^th, Leap Day, which is rare because it only happens every four years.** Leap day is the perfect day for Rare Disease Day, which is observed on February 28^th during non-leap years like 2023. Observations on this alternate date, coincide with the anniversary of the United States House of Representatives passing the Orphan Drug Act of 1983 on February 28, 1982. The act went into effect on January 4, 1983, and it facilitated the development of “orphan drugs” (i.e., drugs for rare diseases and disorders). Japan and the European Union enacted similar acts in 1993 and 2000, respectively. Prior to the act being passed in the U. S., less than 40 drugs had been approved as treatments for rare diseases and disorders (in the whole history of the United States). In the three decades after the act went into affect, almost ten times as many drugs had been approved.

Why the difference? Why did it take an act of Congress?

Unfortunately for those who face life-threatening and life-changing diseases, research is primarily driven by pharmaceutical companies, which are mostly driven by profits – and there’s just not a lot of profit in rare diseases.

“That referral led us to the geneticist, who ended up delivering the information that changed our lives.

‘Dalia tested positive for a genetic mutation that’s associated with myoclonic epilepsy with ragged red fibers, or MERRF syndrome ― an extremely rare form of mitochondrial disease,’ the doctor said.”

**– quoted from the (February 28, 2022*) Huffington Post article entitled “My Daughter’s Rare Disease Was A Mystery For Years. Here’s How We Finally Got A Diagnosis.” by Jessica Fein**

Approximately 300 million people are living with a rare disease. That doesn’t sound very rare when you add in their family, friends, and caregivers. But, here’s the thing: those 300 million people are not living with the same disease. They are not even living with the same two or three diseases. In the medical community, a “rare disease” is typically defined as a disease that affects fewer than 1 in 2,000 people. That means it can affect one or two people, or several hundred around the world. In the United States, Huntington’s disease; myoclonus; Amyotrophic lateral sclerosis (ALS) – also known as motor neuron disease (MND); Tourette syndrome; muscular dystrophy; Postural Orthostatic Tachycardia Syndrome (POTS); Prader-Willi syndrome; and Usher syndrome are all considered rare diseases or rare disorders. Sickle cell anemia is also considered a rare disease; even though it affects approximately 100,000 people in the United States. Autosomal systemic lupus erythematosus, which is characterized by the presence of (the more common) systemic lupus erythematosus symptoms in two or more members of a single family, is also considered a rare disease.

Approximately 72 – 80% of rare diseases are known to be genetic. About 70% begin in childhood. Tragically, thirty percent of children diagnosis with a rare disease will not reach age 5. While some people have diseases that are degenerative, some people “outgrow” their disease. Another challenge, for people suffering from rare diseases and disorders, is that sometimes people can be suffering with “invisible” ailments – meaning that others perceive them as healthy. All of these differences in symptoms and situations makes it really hard to receive diagnosis and treatment – especially since healthcare practitioners (particularly here in the West) are taught to “look for horses, not zebras.” Unfortunately, rare diseases are really colorful zebras. They require patients and their family and friends to take on all the roles normally distributed between professionals.

Recently, another couple of layers have been added to the already complicated story of rare diseases. For a variety of really disturbing reasons – that I want to believe come from a lack of awareness and knowledge – people have started co-opting orphan drugs and using them for non-life threatening issues. In some cases, they are being used for purely cosmetic purposes without any regard for the people whose lives actually depend on the medication. (NOTE: This is also happening with treatments for “common diseases,” with equally devastating effects; however, those common diseases get more publicity, because they make up a larger share of the market.) On the flip side, COVID seems to have created a situation where some rare diseases are becoming more common – which means, as twisted as sounds, that some people feeling more hopefully, because more research and development is being done with regard to their ailment.

Again, it all comes down to awareness, education, perspective, compassion, and empathy. Which is the whole point of Rare Disease Day.

Established in 2008, by the European Organization for Rare Diseases, Rare Disease Day is a day dedicated to “raising awareness and generating change for the 300 million people worldwide living with a rare disease, their families and [caregivers].” The 2023 theme is “Share Your Colours” – which is an invitation to share your story. Whether you have a rare disease or whether you love and/or care for someone with a rare disease, sharing your story can be a way to raise awareness, stop the ignorance, and end stigma.

If you are not dealing with a rare disease, be open to hearing other people’s stories. As rare as they are, I have known someone dealing with almost all of the rare diseases and disorders that I used as examples (above). Or, I should say, I’ve known that I knew them, because they shared their stories. Listening, as Bruce Kramer pointed out, opens us “… a little bit more.”

“To be open is to embrace your own great big messy humanity, to cry in sadness but not despair, to recognize presence in the emptiness of the bitter moment of truth, to be afraid but not fearful. Dis ease presents the choice of being open or closed, and opening to her lessons, her gifts, her challenges, is not easy. But dis ease clarifies vision, bringing sight to the blindness of what you thought you knew about living, light to the darkness of cynicism that life’s grief piled upon itself can foster. I know ALS is a horror, yet when fully embraced, it has taught me, it has revealed to me pure unsullied, uncontaminated, unbelievable love.

In my heart of hearts, I know that love never dies.”

– quoted from “25. Faith, Part IV: What’s Love Got To Do with It?” in We Know How This Ends: Living while Dying by Bruce H. Kramer with Cathy Wurzer

Tuesday’s playlist is available on YouTube and Spotify. [Look for “06142020 World Blood Donor Day”]

NOTE: Not all rare diseases are blood-based, but the playlist contains a blood-borne subliminal message.

*NOTE: A follow-up article by Jessica Fein was also published by Huffington Post today, February 28, 2023.

**NOTE: According to the Julian calendar, Leap Year is every four years. On the Gregorian calendar, which is used by most people who will come across this post, it’s not that simple.

“A year is a leap year if it is divisible by 4 and is not a century year (multiple of 100) or if it is divisible by 400. For example, 1900 is not a leap year; 2000 is.”

– quoted from “2 – The Gregorian Calendar, 2.1: Structure” in Calendrical Calculations by Nachum Dershowitz, Edward Reingold

### SHARE YOUR COLOURS ###

The Meaning of Ancient Gestures and Symbols February 22, 2023

Posted by ajoyfulpractice in "Impossible" People, 19-Day Fast, Art, Books, Changing Perspectives, Faith, First Nations, Healing Stories, Hope, Lent / Great Lent, Life, Music, Mysticism, One Hoop, Passover, Philosophy, Poetry, Ramadan, Religion, Suffering, Wisdom, Women, Writing, Yoga, Yom Kippur.
Tags: Edna St. Vincent Millay, Genesis, kriya yoga, kriyā yoga, Merriam-Webster, saṃskāras, samskaras, Season for Nonviolence, Season of Non-violence, The Gospel According to Mark, vasanas, vāsanās, Zitkála-Šá
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Many blessings to all, and especially to those observing (or getting ready to observe) Lent during this “Season for Non-violence” and all other seasons!

Some elements of the following were posted in 2021 and 2022.

“I thought, as I wiped my eyes on the corner of my apron:
Penelope did this too.
And more than once: you can’t keep weaving all day
And undoing it all through the night;
Your arms get tired, and the back of your neck gets tight;
And along towards morning, when you think it will never be light,
And your husband has been gone, and you don’t know where, for years.
Suddenly you burst into tears;
There is simply nothing else to do.”

– quoted from the poem “An Ancient Gesture” by Edna St. Vincent Millay

In honor of Zitkála-Šá and Edna St. Vincent “Vincent” Millay (who were born today in 1876 and 1892, respectively), February 22^nd is normally a day when I focus on ancient gestures and movements that reflect certain aspects of the human experience. A smile, a hand brushing sweat off our brow or waving away a flying pest, a finger dashing away a tear, children laughing – these are all symbolic and can be understood across cultures and generations. Most of us have experienced these things in relation to our own mind-bodies and we have experienced these things through observation. Some of these ancient gestures and movements are so universal that performing artists, politicians, and liars fake them in order to communicate something without saying a single word – or to strengthen their words. Today, however, I’m going to focus on some symbols and gestures that may not be universally understood – even though the sentiment and motivation behind them may be shared across cultures and languages.

But, first, let’s talk about movement.

“Having gone many paces ahead I stopped, panting for breath and laughing with glee as my mother watched my every movement. I was not wholly conscious of myself, but was more keenly alive to the fire within. It was as if I were the activity, and my hands and feet were only experiments for my spirit to work upon.”

– quoted from “Impressions of An Indian Childhood – I. My Mother” in American Indian Stories and Old Indian Legends by Zitkála-Šá

It may not be scientifically correct to say that there is a symbiotic relationship between our mind-bodies and our movements; however, take a moment to consider the underlying idea. We move – or don’t move – in a certain way because of the shape and abilities of our mind-bodies. As we move – or don’t move – our movement shapes our mind, bodies, and abilities… and then the process cycles back into itself. We can think of this neurologically as hard-wiring the brain and/or we can think of this philosophically as creating saṃskāras (mental “impressions”) and vāsanās (the “dwelling places” of our habits). Either way, when we pay attention, we can see how this cycle shows up in every day life. Since the practice mirrors life, we can also see how it shows up in every practice.

Even if we just think about the practice as a physical endeavor, engaging our bodies requires us to engage our minds – which is part of the reason the practice is a mind-body exercise; it is physical and mental. It is also considered psychic and symbolic, as well as emotional and energetic. Emotional and energetic, I think, are self explanatory, especially as anyone who has practiced has probably experienced some shifting of emotions while and/or as a result of practicing; and the system of movement is based on an Ayurvedic energy mapping system of the mind-body. Just for clarification sake, we can think of psychic as being “[related to abilities] or phenomena that are apparently inexplicable by natural laws; supernormal; and relating to the soul and mind.” It is also important to remember that each pair goes hand-in-hand – which means that the symbolic aspect of the practice is related to the supernormal aspects of the practice.

What does that mean?

Well, contrary to certain conspiracy theories, it doesn’t mean that people are (trying to) turn themselves into trees (or cobras, camels, eagles, dogs, and God). However, it is possible to embody certain qualities found in trees (or cobras, camels, eagles, dogs, and God). Before anyone gets too excited about the possibility of this being sacrilegious; consider that if you are a Christian who observes Lent, you are engaged in a physical-mental + psychic-symbolic + emotional-energetic “exercise” during which you symbolically place yourself in Jesus’ shoes. In other words, you embody Divine attributes in order to inform a more spiritual life on Earth.

Given this context, there are (of course) a number of poses that immediately spring to mind as being symbolic. Take a moment, however, to consider the trees as well as the forest; the details as well as the big picture. It’s not only the shapes that are symbolic; it is also the movement that is symbolic. One of the most ancient gestures, one that is literally embedded in our bodies, is the lifting and opening of the heart when we are inspired and the settling into space (into the earth) that occurs when we expire. Yes, as we exaggerate our body’s natural tendencies, we are, in fact, engaging ancient symbolism. Furthermore, the power is not only in the movement; it is also in our understanding and recognition of the movement – as well as in our understanding and recognition of that symbiotic cycle the feeds the movement.

There are good chunks of our lives when we don’t think about that cycle. Then, there are times when we very intentionally and very mindfully create new patterns. We can do it on the mat when we practice. We can do it off the mat when we deliberately do something to change our habits. Even if we are only temporarily changing a habit or pattern, doing so can change the mind-body, the heart, and one’s engagement with spirit. In fact, those changes are some of the reasons why people practice. Those changes are also some of the reasons why people all around the world are beginning their observation of Lent or getting ready for their observation of Great Lent.

“Remember that you are dust, and to dust you shall return.”

– Ceremonial words used on Ash Wednesday (drawn from Genesis 3:19)

“Repent and believe in the Gospel.”

– Ceremonial words used on Ash Wednesday (drawn from The Gospel According to Mark 1:15), Roman Catholic tradition after 1969

According to Merriam-Webster Dictionary, the word “Lent comes from the Middle English word lente, meaning ‘springtime,’ which is itself descended from the Old English lencten.” (Italics are mine.) It is also the past tense and past participle of “lend,” but we will get into that symbolism in a week or so. In most Christian traditions, Lent is a 40-day period (46 when Sundays* are counted) during which people actively focus on their spiritual life and connection to God by fasting, praying, and either giving up something – something to which they have a strong attachment (or aversion) – and/or doing something positive. When people give something up they will often donate the money they would have spent on whatever they gave up. The 40-day ritual is a mirror of the days Jesus spent in the desert and is an opportunity for Christian contemplation, discernment, and self-reflection. Like the observation of Passover, the holy month of Ramadan, and the Baha’i Nineteen-Day Fast, observing Lent falls under the rubric of a type of practice that Patanjali called kriyā yoga (“yoga in action”): a combination of tapah (“heat, austerity, or discipline”), svādhyāya (“self-study”), and īśvarapraņidhāna (“trustful surrender to [God]”).

The Lenten season officially begins with Ash Wednesday. For many it is a day of fasting and prayer – and it is also the day when people truly begin to get ready for Easter. Many take a moment out of their day to attend Mass or services and receive ashes, which are traditionally made from the previous year’s Palm Sunday fronds. In a ritual that has ties to Judaism and Biblical times, the ashes are a sign of penance and preparation. They are sometimes sprinkled on the crown of the head, but the more common practice in modern times is for a priest or pastor to use the ashes to make the sign of the cross on a person’s forehead. People are not required to wear the mark of the cross throughout the remainder of their day; however, many choose to maintain that link and reminder.

The practice is considered sacramental in the Roman Catholic tradition, but the ashes and receiving the ashes are not sacraments; which means they serve as a symbol and preparation aide for holy sacraments, as well as a reminder of the grace of the sacraments. The fact that receiving ashes is not a sacrament also means that, in the Roman Catholic tradition, anyone (including non-Catholics and those who have been excommunicated by the Church) may receive ashes.

Of course, if you are unfamiliar with these religious traditions and rituals, you may find it odd that people are walking around today with a mark on their face. Or, perhaps you recognize the mark as a symbol of their faith, but you’ve been unclear about the symbolic significance (as mentioned above) or even why the Lenten season – like the other religious observations mentioned above – can be so powerful that the rituals and traditions have endured the test of time.

To understand the latter, we need to consider the desire for spiritual nourishment and then go a little deeper into a very common aspect of being human that I mentioned yesterday: having preferences, and the absolute freedom that comes from trustful surrender.

“When I was in college, my Jewish roommates used to tell me what to give up for Lent….

Since then, for over 20 years my friend Rob has phoned me every Ash Wednesday to assign me a Lenten sacrifice. The sacrifices have grown easier over the years since Rob is running out of things for me to give up. For a few years he favored spices. One Lent I was suppose to avoid anything with oregano. It sounded easy until it dawned on me that pizza was out of the question for six weeks. Having another person choose your sacrifice adds an extra dimension to Lent. Since my penance is not within my control, it feels a little more spiritual. As with far more serious struggles in life, like an illness or the loss of a job, things outside our control are the most difficult to deal with. They are, in traditional Christian theology, crosses that eventually need to be accepted, much as Jesus finally accepted his cross.

When I was dealing with a long illness, I once complained to an older priest that I didn’t want that particular cross. He said, ‘Well it wouldn’t be much of a cross if you wanted it, would it?’”

– Father James Martin quoted from the interview “Priest Lets Friend Choose His Sacrifice for Lent” with Melissa Block on NPR’s All Things Considered (2/28/2006)

Please join me today (Wednesday, February 22^nd) at 4:30 PM or 7:15 PM for a yoga practice on Zoom. Use the link from the “Class Schedules” calendar if you run into any problems checking into the class. You will need to register for the 7:15 PM class if you have not already done so. You can request an audio recording of this practice via a comment below or by emailing myra (at) ajoyfulpractice.com.

Wednesday’s playlist is available on YouTube and Spotify. [Look for “One for Ash Wednesday 2022”]

*NOTE: Sundays during Lent are considered anniversaries of Easter and the Resurrection; therefore, they are not counted as days of penance.

In the spirit of generosity (“dana”), the Zoom classes, playlists, and blog posts are freely given and freely received. If you are able to support these teachings, please do so as your heart moves you. (NOTE: You can donate even if you are “attending” a practice that is not designated as a “Common Ground Meditation Center” practice, or you can purchase class(es). Donations to Common Ground are tax deductible; class purchases are not necessarily deductible.)

### FIND HARMONY ON THE INSIDE & IT SHOWS ON THE OUTSIDE ###

Leadership & Kriya Yoga (the “missing” Monday post) February 21, 2023

Posted by ajoyfulpractice in Baha'i, Changing Perspectives, Dharma, Dr. Martin Luther King, Jr., Faith, Food, Gandhi, Healing Stories, Hope, Karma, Lent / Great Lent, Life, Mysticism, One Hoop, Passover, Philosophy, Ramadan, Religion, Wisdom, Yoga, Yom Kippur.
Tags: Avishai Cohen, Clean Monday, Daisy Bates, Jack Hawley, kriya yoga, kriyā yoga, Lundi Gras, Pandit Rajmani Tigunait, President's Day, Presidents' Day, Sadhguru, Season for Nonviolence, Season of Non-violence, Shrove Monday, Shrovetide, The Second Book of Chronicles, Washington's Birthday
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Many blessings to to anyone preparing for Lent. Peace and ease to all during this “Season for Non-violence” and all other seasons!

This is the “missing” post for Monday, February 20^th. Some elements of this post appeared in a different context, which you can click here to review. You can request a recording of either practice via a comment below or (for a slightly faster reply) you can email me at myra (at) ajoyfulpractice.com.

In the spirit of generosity (“dana”), the Zoom classes, recordings, and blog posts are freely given and freely received. If you are able to support these teachings, please do so as your heart moves you. (NOTE: You can donate even if you are “attending” a practice that is not designated as a “Common Ground Meditation Center” practice, or you can purchase class(es). Donations are tax deductible; class purchases are not necessarily deductible.)

Check the “Class Schedules” calendar for upcoming practices.

“There comes a time when we should be together
United in our fight to make things better.
Our world is here,
But will not be forever,
Depending on our will to change [the] matter.”

“This is a song of hope.”

– quoted the song “Song of Hope” by Avishai Cohen

During the Season for Non-violence (January 30^th – April 4^th), the Mahatma Gandhi Canadian Foundation for World Peace offers daily themes or elements for contemplation, which are derived from the teachings of Mahatma Gandhi and the Reverend Dr. Martin Luther King Jr., and the theme for February 20^th is “mission.” We can think of a mission the way some people think of a goal or desire, we can think of it as a calling – or, in the sense of the Yoga Philosophy, we can think of it as sva-dharma (“one’s personal duty in life”), which can also be called one’s personal law). No matter how we view it, the Bhagavad Gita indicates that we all have such a role – which means we all have a mission.

The Bhagavad Gita is set during a lull in battle during a great civil war. Arjuna is a prince and military leader on one side of the battle. As others magically look on, he stands in the middle of the battlefield and has a crisis of faith. He looks at his family and friends on both sides of the battlefield and he “loses his resolve.” He questions why he is fighting and what will be resolved. He shares with his best friend and charioteer that he is filled with an amalgamation of emotions, including the possibility of shame and unhappiness if he were to kill his own friends and family. As Arjuna shares his deepest worries and fears, his friend and charioteer (Krishna) reveals himself as an avatar of God and then emphasizes the importance of doing what’s right even when it (and everything else) seems wrong.

Krishna outlines several different methods by which one can live a “truth-based life” and experience ultimate fulfilment (which, spoiler alert, has nothing to do with the spoils of battle). He is very clear that there are different methods or paths for different people and (sometimes) for different situations, but that all paths ultimately lead to the Divine and to self-realization. One of the big takeaways from his explanation is that everyone has a role to play in society.

“‘Your very nature dictates that you perform the duties attuned to your disposition. Those duties are your dharma, your natural calling. It is far better to do your own dharma, even if you do it imperfectly, than to try to master the work of another. Those who perform the duties called for by their obligations, even if those duties seem of little merit, are able to do them with less effort – and this releases consciousness that can be directed Godward.”

– Krishna speaking to Arjuna (18.47) in The Bhagavad Gita: A Walkthrough for Westerners by Jack Hawley

As Krishna explains in Chapter 18 people’s different personalities play a part in determining their different roles and duties. In very general (but explicit) terms, he describes “Seers, Leaders, Providers, and Servers.” He also emphasizes that “No particular group of people is superior to any other, but like limbs of the body, each has a respective role to play.” (BG 18.41) The descriptions are clear enough that we can easily identify ourselves and also recognize that there are times when we are called to serve more than one role.

For example, a professional teacher could be described as a seer and/or a leader. But, even if someone is not a professional teacher, the way they live their life sets an example. The way any of us lives our lives teaches others – especially younger generations – how to love, how to care for each other, how to stand up for what’s right, and how to do the right thing… even when it is hard. In this way, we are all leaders.

“‘Consider them one by one. Society’s Seers are the holy ones (in some societies referred to as Brahmins). Seers are expected to establish the character and spiritual underpinnings of society. Their duties are generally of pure, unmixed sattva and are therefore congenial to a person of sattvic nature. This is what is meant by the term “born of their own nature.” Providing spiritual and moral leadership is generally “natural” to Seers.

‘Seers must have spiritual knowledge and wisdom – knowledge of God-realization obtained through devout study – and wisdom beyond knowledge, acquired through direct experience of the Atma. Seers must have purity of heart, mind, and body; and allow no perversity or corruption to creep in. They must possess serenity, calmness, forbearance, forgiveness, and patience – and hold to an unwavering faith in the divinity of all life. The primary purpose of the Seers is to help transform society’s exemplary human beings into godly beings.

‘The primary objective of society’s Leaders is to help transform ordinary human beings into exemplary human beings. The Leaders (referred to as Kshatriyas) are expected to guard the welfare and prosperity of society by serving the people. They are charged with bringing moral stamina and adherence to duty through courage, fearlessness, resourcefulness, and ingenuity in the face of changing conditions. They must be examples of law, justice, and generosity. They must lead by inspiring the populace through good example and yet be ready to enforce their authority.

‘Both groups are strong in their own ways. The strength of the Leaders lies in their courage; the strength of the Seers lies in their spiritual glow.’”

– Krishna speaking to Arjuna (18.42 – 18.43) in The Bhagavad Gita: A Walkthrough for Westerners by Jack Hawley

In the United States, the third Monday in February is a federal holiday intended to honor the country’s highest leader, the president. Officially designated by the federal government as “Washington’s Birthday,” it was named to honor George Washington (born Feb 22, 1732), who served as a general during the American Revolution and was the newly-formed country’s first president. It is also known, federally (but not officially), as “Presidents’ Day,” to honor all U. S. presidents. Some states call it “President’s Day” (singular) or some combination of “Washington and Lincoln’s Day” (since Abraham Lincoln played a prominent role in shaping the United States and also had a February birthday). In Alabama this Monday is called “George Washington/Thomas Jefferson Birthday” (even though the latter of whom was born April 12, 1743) and in Arkansas it is “George Washington’s Birthday and Daisy Bates Day” (the latter of whom was not a president; but, rather a Civil Rights activist, born in Arkansas on November 11, 1914). Many states also have other president-related celebrations at throughout the year; however, Delaware does not observe a Presidents Day at all, while New Mexico, Georgia, and Indiana have celebrations around Thanksgiving or Christmas.

In some ways, this holiday has fallen into the same trap as other federal holidays: it’s become a paid day off for federal employees, a three-day weekend, and a weekend for sales. That’s it. However, it can still be a day to reflect on what it takes to be a great leader and, maybe, even a great leader who is also a great seer. It could also be a great day to consider what kind of effort it would take for a great leader to be a wonderful human being – if that’s even a thing in our modern society.

“The literal meaning kriya is “verb.” Every verb is representative of a distinct process or function and no process of function reaches fruition without a doer.”

– quoted from the commentary on Yoga Sūtra 2.1 from The Practice of the Yoga Sūtra: Sadhana Pada by Pandit Rajmani Tigunait, PhD

Over the last couple of days, I have mentioned a suggestion Sadhguru offered people celebrating Maha Shivaratri. The founder of the Isha Foundation suggested that people write down three things that would make them a wonderful human being and then to put those three things into action. Of course, action is a big deal in the Indian philosophies and their corresponding sacred texts.

There are two Sanskrit words that can be translated into English as “work” or “effort,” and which both apply to our thoughts, words, and deeds/actions. The first word is kriyā and the second word is karma. Most English speakers are familiar with the word karma (or kamma in Pali). Even if they are not 100% certain about the meaning, they understand the general concept of cause-and-effect. What they may miss is that karma is the effect or consequence, while kriyā is the cause. Kriyā is an ongoing process and also the steps within the process; it is active. You could also think of karma as fate and kriyā as destiny; where the former is unchangeable and the latter is the journey to your destination.

Another perspective is to think about karma as an intention. Classically, when we talk about karma, we talk about planting seeds and things coming into fruition. So, one way to think of it is that we plant seeds that already have within them the image of the final product and kriyā is what we do to nurture and harvest what’s been planted – and/or what we do when we need to uproot the poisonous weeds.

Some traditions specifically use kriyā in relation to internal action or work and speak of karma when referring to external work. In some ways, this dovetails with Yoga Sūtra 2.1, which defines kriyā yoga (“union in action”) as a combination of the final three niyamas (internal “observations”): discipline/austerity, self-study, and trustful surrender to a higher power (other than one’s self). In this context, kriyā yoga* is a purification ritual. It is an opportunity to let go of what no longer serves us and move with more strength, focus, and determination.

Of course, we all have different rituals and traditions.

Just as we all may describe the attributes of a leader, a seer, and/or a wonderful human being in different ways, the work needed to reach that potential is going to be different for everyone. However, the basic structure of Patanjaliʼs kriyā yoga remains the same and there are several religious and philosophical observations that can fit within this rubric, including Yom Kippur and Passover, the Baháʼí 19-Day Fast, and the holy month of Ramaḍān. Lent, for which people are currently preparing, can also be considered a form of kriyā yoga.

“Give me wisdom and knowledge, that I may lead this people….”

– quoted from King Solomon’s request in The Second Book of the Chronicles 1:10 (NIV)

In the Western Christian tradition, the Monday before Lent may be known as Shrove Monday by people already focusing on “shriving.” Shrovetide, which includes the three weeks before Lent, is a period of self-examination, repentance, and amendments of sins. Similarly, in Eastern Orthodox traditions, which use a different calendar, the Monday before Lent is next week and is sometimes referred to as Clean Monday.

On the flipside, some people will spend this same period of time – anything from three weeks to two or three days – focusing on indulging in the things they are planning to give up during Lent. For instance, the Monday before Lent is also the last Monday of Carnival. In places like New Orleans and other parts of the Gulf Coast, it is also known as Lundi Gras (“Fat Monday”). Rose Monday, Merry Monday, and Hall Monday are also names associated with pre-Lenten festivities around the world. In parts of the United Kingdom, people may refer to this day as Collap Monday, because their traditional breakfast will include collaps (leftover slabs of meat, like bacon) and eggs. In east Cornwall, however, people traditionally eat pea soup and, therefore, call today Peasen (or Paisen) Monday.

Just like with the aforementioned federal holiday in the United States, each name reflects what people value and, more importantly, each name reflects the different actions people are taking in order to fulfill their mission or serve the purpose in life.

“‘Wherever Divinity and humanity are found together – with humanity armed and ready to fight wickedness – there also will be found victory in the battle of life, a life expanded to Divinity and crowned with prosperity and success, a life of adherence to dharma, in tune with the Cosmic Plan. I am convinced of this.ʼ”

– Sanjaya, the minister, speaking to “the blind old King, Dhritarashtra”(18.78) in The Bhagavad Gita: A Walkthrough for Westerners by Jack Hawley

There is no music for the Common Ground Meditation Center practice.

*NOTE: In the Kundalini Yoga tradition, “kriyā” is the term applied to sequences with specific energetic intentions.

### Do The Work (with Grace). ###

Remember Rachel’s Challenge, Especially When You’re Suffering (the “missing” Wednesday post) April 22, 2022

Posted by ajoyfulpractice in Abhyasa, Baha'i, Books, Buddhism, Changing Perspectives, Faith, Food, Gratitude, Healing Stories, Hope, Japa, Japa-Ajapa, Lent / Great Lent, Life, Loss, Love, Meditation, Movies, Music, Mysticism, One Hoop, Pain, Passover, Peace, Philosophy, Poetry, Ramadan, Religion, Riḍván, Suffering, Tragedy, Vairagya, Wisdom, Writing, Yoga.
Tags: Abrahamic, arrows, Beresh't, Book of Job, Buddha, Columbine High School, Craig Scott, Earth Day, Exodus, Four Noble Truths, Genesis, Hanuman, Iyov, Jack Hawley, Job, John Steinbeck, Khalid, kriya yoga, Malachi, Mark Pettit, Metta, Moses, Mumford and Sons, Nahshon, P!nk, Pope Francis, Rabbi Mordechai Becher, Rachel Joy Scott, Sara Yoheved Rigler, Shemot, Taboo, The New Yorker, Thornton Wilder, Trace, yoga sutras
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“Chag Sameach!” “Happy Festival!” to anyone celebrating Passover. “Ramadān Mubarak, Blessed Ramadān!” to anyone who was observing the holy month of Ramadān. Many blessings to all, and especially to those celebrating or observing Great Week, Easter Week, Counting the Omer, Riḍván, and/or Earth Day!

This is A 3-in-1 “missing” post (with a coda) for Wednesday, April 20^th. It features information on overlapping sacred traditions and also on an anti-bullying non-profit and is a bit of a “renewed” post (since it contains some previously posted material). You can request an audio recording of any of these practices via a comment below or (for a slightly faster reply) you can email me at myra (at) ajoyfulpractice.com.

If you are following the Orthodox Christian calendar and would like a recording of last week’s classes, feel free to comment or email me.

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**“[Bridge: P!nk, Khalid & Both]
Hope floats away
If you could spend a day in my shoes
Your mind would change
If you knew what I’ve gone through
We want the same (Yeah, we do)**
Maybe then you’d understand
How it hurts to be human, oh”

– quoted from the song “Hurts 2B Human” by P!nk, featuring Khalid

A lot of this week was devoted to the subject of suffering, on and off the mat. Sure, we all have friends that were suffering this week – and then there’s all the general suffering in the world. Because there is, and has always been, a lot of suffering in the world; there is, and has always been, a desire for the end of suffering. There is, and has always been, people actively seeking an end to suffering. That’s why there are so many paths, practices, and methods that – on some level – promise an end to suffering. That’s why there are so many really great books, poems, movies, plays, and songs about suffering and how people deal with suffering.

Suffering, it turns out, is interesting and inspiring.

One of the things I find interesting about humans and suffering is how often we tie our salvation to something more than ourselves and our own agency. What’s particularly interesting to me is that when we look at religious traditions (and philosophical traditions that are sometimes culturally religious), the teachings very specifically connect the end of suffering to our own agency and something more than ourselves… something divine, or Divine.

“[Chorus]
What if you were told that today
Was the last day of your life
Did you live it right?
Love is a gift you give away
And it reignites
Don’t wait, don’t let it pass you by
(don’t let it pass you by)”

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– quoted from the song “The Fight” by Taboo

Over the course of this week, all the Abrahamic religious traditions – and at least one tradition with ties to the Abrahamic religions – have been engaging in sacred celebrations and rituals that are tied to suffering and the end of suffering. Jewish communities have been celebrating Passover and, as of Sunday, some are also Counting the Omer. Western Christian communities (including Roman Catholics) observed Easter on Sunday and then, for some, Easter marked the beginning of the Octave of Easter (or Eastertide). On the flip side, this week marked the Holy Week or Great Week for people within Eastern Orthodox Christian communities. This month (in 2022) is also the holy month of Ramadān in Islām. Finally, Thursday marked the beginning of Riḍván in the Bahá’í community.

Since several of these holy observations started on Saturday, I’m going to point out that Hanuman Jayanti (or Hanuman Jannotsav) – which is celebrated in India, Nepal, and throughout the Hindu diaspora – also has a connection to suffering and the end of suffering. Oh, and then there’s Earth Day – which is not a religious holiday, per se, but is still connected to suffering on this planet, a desire to end that suffering, and the realization that the path to that freedom from suffering must come from a global community acting together… which would be divine.

Because everyone uses different calendars, this conflux doesn’t happen every year. Yes, there is usually an overlap between Passover and at least one Holy Week; however, this year is different. This year, these sacred times overlapped tragic anniversaries related to April 19^th and 20^th. This year, there’s more suffering and more awareness of the different ways we could/can/might end suffering – in ourselves and in the world around us.

There’s just one problem. Actually, there are several problems.

One, we don’t always pay attention to the right part of the stories. You know, the part where we have to practice what we preach, act in ways that are congruent to our beliefs, and – like Hanuman (or Nahshon) – take giant leaps (or wade in the water) in order to help and/or save others. Two, we sometimes forget that we are community; that while it may hurt 2b human, we have each other and we (can) have each other’s backs. We forget how breaking bread with someone (whether it be on Spy Wednesday or Easter Wednesday) can reveal the true nature of things. Finally, we all too often lash out at others when we are suffering.

Sometimes we lash out like Pharaoh – and our hardened hearts result in everyone being plagued with more and more suffering. Other times we are like Judas – and we lash out in ways that seem small, inconsequential, and petty; but have magnificent consequences. Then there are those times when our personal suffering is like that of Jesus’s followers who, once their suffering is alleviated by a striking realization, go on to share the good so that others may also find relief from their suffering.

All the stories told during this week’s holy observations and celebrations are reminders that we are in community – even when we are not in a religious community. While there are bullies and bad guys in these stories, there are also reminders that any one of us can make a good (meaningful) difference. We can be Moses or Aaron or Miriam or Nahshon. We can be any of the disciples or Marys or Martha or Joanna. We can be like Hanuman. We can be like Baháʼu’lláh, in that we bring communities together even as we are being separated.

Finally, we can be like Rachel Joy Scott whose legacy is a challenge. It’s not a religious challenge, it’s an existential challenge. It’s a challenge that could not only change your life, it could change the lives of those around you.

SO MUCH SUFFERING…

NOTE: Portions of the following were originally posted in 2020. However, I have revised and expanded some sections related to Moses and Passover.

“First and foremost, we believe creation of the world, G-d created a world in which he wanted the human being to actually be able to do something – that is to say, to exercise free will, to be like G-d, meaning to be a creator, not to be lab rats…. He wants us to have a relationship with Him. But to have a relationship with G-d requires that I have an exercise of my free will…. Free will means an environment in which not necessarily do I always have pleasure when I make the right decisions and not necessarily does someone always suffer when they make the wrong decision. Free will is having real power to create stuff. Free will is having real power to alleviate suffering.”

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– Rabbi Mordechai Becher, in vlog explaining one of several reasons why suffering exists

If you look back over this last week of blog posts, you will see a lot of different takes on suffering. So much suffering, in the midst of so much that is holy. I could point back to any number of quotes from this week’s post, any number of quotes from various traditions and belief systems. But, just focus on something simple…a simple list, the Four Noble Truths from Buddhism:

Suffering exists
Suffering is caused by attachment, clinging, craving
There is an end to suffering
The Noble Eight-fold Path is the way to end suffering

In the Passover story, Moses has similar experiences and a similar journey as Prince Siddhartha has in relation to Buddhism. (Both also have parallels to Arjuna’s experience at the center of the battlefield during The Bhagavad Gita.) There are some obvious differences, but let’s focus on the similarities for a moment. Both were raised in wealthy households, lived lives of privilege, experienced the suffering of others, and – instead of turning away, as some would do – both took the opportunity to alleviate themselves and others from suffering.

According to an oft quoted proverb, G-d is in the details – or, in the detail. And, it turns out, that the element of G-d is one of the big differences between the two stories. Another big difference is that while both heroes were raised in wealth, Moses was born a slave – and knew his connection to the Jewish people, people who were suffering. Prince Siddhartha, who becomes the Buddha (or “Enlightened One”), was 29 years old when he left the palace gates and saw suffering for the first time. At 35, when he became enlightened, the Buddha codified the 4 Noble Truths and began teaching. He died at the age of 80. This all happened in India, during the 6^th Century (~563) BCE.

On the other hand, Moses was born into suffering during the 14^th Century (placing Exodus between 1446 – 1406) BCE. Not only are the Jewish people, his people, enslaved when he is born, but because Pharaoh declared that all baby boys should be killed, Moses was born during greater than normal suffering. Theoretically, he always knew some amount of suffering existed. In fact, one way to look at Shemot / Exodus 2, is that Moses left the luxury of the palace specifically to witness the suffering of his first family, his tribe, his community of birth. He was 40 years old when he had to flee his home after stepping in to protect a Jewish man who was being beaten; and he was 80 when G-d (in the form of the burning bush) commanded him to return to Egypt and speak to Pharaoh about freeing the Jewish people. Theoretically, he was also 80 when he received the Torah, G-d’s truth for his people and he was 120 when he died.

Yoga Sutra 1.5: vŗttayah pañcatayyah klişțāklişțāh

– “The tendencies that cause the mind to fluctuate (or rotate) are fivefold, and are either afflicting or non-afflicting.”

Yoga Sutra 2.3: Avidyāmitārāgadveşābhiniveśāh kleśāh

– “Ignorance (or lack of knowledge), false sense of identity, attachment (rooted in pleasure), aversion (attachment rooted in pain), and fear of death or loss are the afflictions.”

In the Yoga Sutras, Patanjali outlined how the mind works and how to work the mind. The mind, he explained, has a tendency to wander, move around, and get caught up in those fluctuations. Those fluctuations are either afflicted or not afflicted – meaning some thoughts bring us pain/suffering and others alleviate or don’t cause pain/suffering. He went on to describe how afflicted thoughts cause nine obstacles, which lead to five conditions (or states of suffering). Eventually, he described exactly what he meant by “afflicted thoughts.” Throughout these first two chapters of the text, he gave examples on how to overcome the afflicted thoughts; on how to alleviate the suffering they cause; and on how to overcome the obstacles and painful states of suffering. His recommendation: Various forms of meditation.

One technique Patanjali suggested (YS 1.33) is offering loving-kindness/friendliness to those who are happy, compassion to those who are sad, happiness to those who are virtuous, and indifference to those who are non-virtuous. (Metta meditation is a great way to start this practice.) Knowing, however, that everyone can’t just drop into a deep seated meditation, Patanjali also offered physical techniques to prepare the mind-body for meditation. Those physical techniques are the physical practice.

I find the yoga philosophy particularly practical. But then again, I tell my own stories.

Historically speaking, Patanjali was in India compiling the Yoga Sutras, outlining the philosophy of yoga, during the Buddha’s lifetime. I have heard, that at some point in his life, the Buddha was aware of yoga – but that doesn’t mean he was aware of the yoga sutras, simply that he was aware of the lifestyle and the codes of that lifestyle. Perhaps he even had a physical practice. The Buddha, however, did not think the yoga philosophy was practical enough. In theory, this explains some of the parallels between yoga and Buddhism. It may also help explain why there are so many lists in Buddhism and why the Buddha taught in stories.

I have no knowledge of (and no reason to believe that) Moses knew anything about yoga, the yoga philosophy, or the sutras. However, he can be considered a “desert brother” or Jewish mystic for much of his adult life – meaning that he undoubtedly engaged in prayer, meditation, and contemplation. Even if he didn’t attribute certain aspects of the body to the aspects of the Divine that are found on the Tree of Life, and even if he didn’t physically move his body with the intention of connecting with G-d, Moses spent much of his adult life as a shepherd. As a shepherd, moving around the hills with his ship, Moses connected with nature and with G-d, which is the ultimate dream of some philosophers and truth seekers.

“Then Job stood up, and rent his robe and tore his hair; then he fell to the ground and prostrated himself. And he said, ‘From my mother’s womb, I emerged naked, and I will return there naked. The Lord gave and the Lord took; may the name of the Lord be blessed.’”

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– Job, upon learning that how much he’s lost in a single moment (Iyov / The Book of Job 1.20-21)

Moses probably didn’t know the story of the Buddha. He would have, however, known the story of Job. Some traditions even credit him as the author of The Book of Job, the events of which took place around the 6^th Century BCE – the same time as Prince Siddhartha’s evolution into the Buddha. The Book of Job is the story of a man who endured great suffering. From Job’s perspective, there was a point when it could even be considered pointless suffering. But only to a point, because eventually Job’s suffering was alleviated and the way in which he endured the suffering is rewarded.

Job clung to his faith and believed that G-d was always with him. Moses, as I mentioned in a previous post, was told by the burning bush that G-d will always be with him and with the Jewish people. So the lesson is, “[we] are not alone in this. / As brothers [and sisters] we will stand and we’ll hold your hand.”

Sometimes, when I sing-along to the Mumford and Sons’ “Timshel” (even when I embellish the lyrics, see above) I don’t point out that the title of the song does not translate to “you are not alone in this.” There is a reference in John Steinbeck’s East of Eden that refers back to Beresh’t / Genesis 4:7 and the story of Cain and Abel. Steinbeck translated G-d’s words to Cain as “thou mayest.” In reality, if you’re going to use Steinbeck’s reference, it’s “thou mayest rule;” but it is sometimes translated as “you can rule/master” or “you will rule /master” and the object of this command or explanation is “sin.” As in: You can (or will, or mayest) rule (or overcome, or master) Sin.

I’m not going to get into the various understandings and meanings of sin. Suffice to say, anything one would categorize as a sin can also categorized as an affliction and therefore something which causes suffering. The key part here is that many translations of “timshel” reinforce the concept of free will. We choose how we deal with suffering. Even when we don’t realize we are choosing, our choice can alleviate or increase our suffering.

The Buddha’s parables about the second arrow and the poisoned arrow brilliantly illustrate how this choice works. So too, do the stories of Cain and Able, Job, and Moses and the Jewish people during Exodus. (Remember, not everyone celebrated that first Passover and not everyone left Egypt when they had the chance.) Even the story of the Passion of the Christ – the story of Jesus and his last week of life – includes a correlation between free will and suffering, a connection between our actions and the end of our suffering.

“This year however, we are experiencing, more than ever, the great silence of Holy Saturday. We can imagine ourselves in the position of the women on that day. They, like us, had before their eyes the drama of suffering, of an unexpected tragedy that happened all too suddenly. They had seen death and it weighed on their hearts. Pain was mixed with fear: would they suffer the same fate as the Master? Then too there was fear about the future and all that would need to be rebuilt. A painful memory, a hope cut short. For them, as for us, it was the darkest hour.

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Yet in this situation the women did not allow themselves to be paralyzed. They did not give in to the gloom of sorrow and regret, they did not morosely close in on themselves, or flee from reality. They were doing something simple yet extraordinary: preparing at home the spices to anoint the body of Jesus. They did not stop loving; in the darkness of their hearts, they lit a flame of mercy. Our Lady spent that Saturday, the day that would be dedicated to her, in prayer and hope. She responded to sorrow with trust in the Lord. Unbeknownst to these women, they were making preparations, in the darkness of that Sabbath, for “the dawn of the first day of the week”, the day that would change history. Jesus, like a seed buried in the ground, was about to make new life blossom in the world; and these women, by prayer and love, were helping to make that hope flower. How many people, in these sad days, have done and are still doing what those women did, sowing seeds of hope! With small gestures of care, affection and prayer.”

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– Homily of His Holiness Pope Francis, Easter Vigil, Holy Saturday, 11 April 2020

ACCEPTING RACHEL’S CHALLENGE

NOTE: Portions of the following were originally posted in 2021.

WARNING: This post specifically references a horrific and tragic event from 1999. You can skip most of these references by jumping from the first highlighted quote to the second highlighted quote.

“Compassion is the greatest form of love that humans have to offer. According to Webster’s Dictionary, compassion means a feeling of sympathy for another person’s misfortune. My definition is forgiving, loving, helping, leading, and showing mercy for others. I have this theory that if one person can go out of their way to show compassion, then it will start a chain reaction of the same. People will never know how far a little kindness can go.”

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– quoted from the essay “My Ethics, My Codes of Life” by Rachel Joy Scott (written in period 5)

Back in 2018, as one of my Kiss My Asana yogathon offerings, I referenced a lot – well, some – of the people who tragically lost their lives throughout history on April 19^th and 20^th. One of the people I mentioned was Rachel Joy Scott – the first person shot at Columbine High School on April 20, 1999. In some ways, it is hard to believe that 22 23 years have passed since that mass shooting. Remember mass shooting that some people thought would change everything? It’s equally hard to believe that there are adults – people who can serve in the armed forces, legally vote, and in some cases legally drink alcohol in the United States – who were not even born when 2 high school seniors killed 12 people and injured 24 others before taking their own lives. It’s mind-boggling to me that (based on ~~recent~~ events in early 2021 and data compiled by The New Yorker and Trace in 2019) there ~~have~~ had been over 200 mass shootings in the United States since April 20, 1999. (As of April 2022, there have been over 300 mass shootings in schools since this week in 1999.) Those shootings have affected thousands upon thousands of lives. Furthermore, it is astounding that what was (at the time) the fifth deadliest shooting in the United States (after World War II) “is now not even in the top ten.”

I’m not going to spend my time here (or in class) talking about my opinion about gun control and/or the 2^nd Amendment. Nor am I going to spend a lot of time stating the obvious fact that, as the statistics and the lives lost clearly attest, we have a problem – because, let’s be honest, we have a lot of problems right now. What I am going to focus on today is Rachel’s Challenge. Not the program (although I will mention that) so much as the idea(l).

“I am sure that my codes of life may be very different from yours, but how do you know that trust, compassion, and beauty will not make this world a better place to be in and this life a better one to live? My codes may seem like a fantasy that can never be reached, but test them for yourself, and see the kind of effect they have in the lives of people around you. You just may start a chain reaction.”

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– quoted from the essay “My Ethics, My Codes of Life” by Rachel Joy Scott (written in period 5)

Somewhere on her person, perhaps in her backpack, 17-year old Rachel Joy Scott had a notebook. It was one of several notebooks that turned up after Rachel’s death. Some of the notebooks were full of thoughts, poetry, and art she was just sharing with herself. Some of the notebooks, however, were a form of communication between her and her “big brother” Mark Pettit. They would each write in the notebooks and then swap them during small groups at church.

The notebooks became a way for Rachel’s family to tell her story and also a way to spread her message about the importance of compassion. They, along with the stories that other people shared about their encounters with Rachel, led her family to start Rachel’s Challenge, a non-profit that creates “programs that promote a positive climate in K-12 schools.” They also have comprehensive programs for colleges and businesses.

On the foundation’s website, the Rachel’s Challenge mission is stated as “Making schools safer, more connected places where bullying and violence are replaced with kindness and respect; and where learning and teaching are awakened to their fullest.” They also indicate that when the program is fully implemented, “partner schools achieve statistically significant gains in community engagement, faculty/student relationships, leadership potential, and school climate; along with reductions in bullying, alcohol, tobacco and other drug use.”

“ANTROBUS: …. Oh, I’ve never forgotten for long at a time that living is struggle. I know that every good and excellent thing in the world stands moment by moment on the razor-edge of danger and must be fought for — whether it’s a field, or a home, or a country. All I ask is the chance to build new worlds and God has always given us that second chance, and has given us [opening the book] voices to guide us; and the memory of our mistakes to warn us. Maggie, you and I must remember in peace time all those resolves that were clear to us in the days of war. Maggie, we’ve come a long ways. We’ve learned. We’re learning. And the steps of our journey are marked for us here.”

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– quoted from The Skin of Our Teeth by Thornton Wilder

I did not know Rachel Joy Scott or Cassie Bernall (17), Steven Curnow (14), Corey DePooter (17), Kelly Fleming (16), Matthew Kechter (16), Daniel Mauser (15), Daniel Rohrbough (15), Isaiah Shoels (18), John Tomlin (16), Lauren Townsend (18), Kyle Velasquez (16), William “Dave” Sanders (47), nor (to my knowledge) do I know anyone else that was at Littleton, Colorado, today in 1999. I did not know the two seniors that wrecked so much havoc (and whose names I am choosing not to post, even though their families also suffered greatly.) I am not affiliated with the foundation Rachel’s family started and neither have I gone through their program. However, I believe in the message and I believe in the idea(l).

I have seen the chain reaction that starts with compassion and kindness – just as I have seen the chain reaction that begins with a lack of empathy and a lack of equanimity. In that essay she wrote in period 5, Rachel talked about first, second, and third impressions and how they don’t always give you a full picture of someone. She wrote, “Did you ever ask them what their goal in life is, what kind of past they came from, did they experience love, did they experience hurt, did you look into their soul and not just at their appearance?” We are, right here and right now, experiencing the chain reactions that occur when we don’t really see each other and when we don’t recognize the fact that we are all connected. We are – right here and right now – about to set off a new chain reaction.

Quick, ask yourself: What is motivating you and what do you expect to come out of your actions?

“One of the big things we’re focused on is how you see yourself. Each and every one of us in this room has a great capacity to do great things.”

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– Craig Scott speaking to a small group of students during a Rachel’s Challenge event

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“I challenge students to choose positive influences. Rachel wanted to make a positive difference. So, she surrounded herself with the right influences that helped her be a powerful, positive person.”

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– Craig Scott speaking in a 2018 TODAY feature story

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𝄌

“‘Consider purification, tapas, which literally means “to melt,” as in refining ore. The purpose of purification is not pain and penance, but to deliberately refine one’s life, to melt it down and recast it into a higher order of purity and spirituality. The goal is very important; it is not self-punishment but refinement – to shift from human existence into Divinity!

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There are three main methods of purification: the refinement of one’s thoughts, words, and deeds – also called the purification, respectively, of one’s instruments of mind, speech, and body. When you modify these three you automatically change for the better.’”

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– Krishna speaking to Arjuna (17.14) in The Bhagavad Gita: A Walkthrough for Westerners by Jack Hawley

In the past, when I’ve talked about Rachel’s Challenge, I’ve used a fairly non-religious playlist. This year, however, the overlapping holidays inspired me to remix the playlist for these holy times. I wanted music that would reflect the different traditions and the different stories, while also reflecting Rachel Joy Scott’s ethics and codes of life. I also wanted something that was inspiring and hopeful, like the young woman herself.

As I was remixing, I came across “Godbone” by (one of my favorite composers) Bear McCreary. In the the television series See and in games like “King of Dragon Pass,” “godbone” is a term used for metal and/or concrete. I’m not 100% positive about the etymology of the term, but it reminded me of the Lunar New Year story about the Kitchen God and how the fireplace poker came into existence. It also made me think about Krishna’s explanation of tapas – which can be defined as heat, discipline and austerity, as well as the practices that cultivate heat, discipline, and austerity.

Whenever I reference tapas, which is one of the niyamas (“internal observations” in the Yoga Philosophy), I mention that it can be applied physically, mentally, emotionally, energetically, and spiritually. It can also be applied religiously. In fact, fasting during the holy month of Ramadān, giving something up for Lent, and giving up leavened bread during Passover are some of the examples I use throughout the year. Those same traditions also incorporate the the final two internal observations – svādhyāya (“self-study”) and Īśvarapraṇidhāna (“surrendering to [a higher power]”) – which combine with tapas to form kriya yoga (“yoga in action,” or an ongoing process moving towards union with Divine). (YS 2.1) These sacred rituals are all about refining the (c)ore of who we are.

“And he shall sit refining and purifying silver, and he shall purify the children of Levi. And he shall purge them as gold and as silver, and they shall be offering up an offering to the Lord with righteousness.”

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– quoted from Malachi (3.3)

Back in 2010, Sara Yoheved Rigler wrote an article about bitter herbs, suffering (in Passover and in life), and a group of women who were inspired to go deeper into the Biblical idea that the Jewish people’s suffering in Egypt was “the ‘kur habarzel ― the iron crucible[.]’” She wrote about how these women went to see a silversmith at work and how, through their observations and questions, they gained a better understanding of the process of suffering and how to deal with suffering. Like Rachel’s challenge, Sara Rigler’s insight gives us a better understanding of how we can graceful engage our own suffering: Always look for the image of the Divine in ourselves and always look for that same reflection in others.

“As the silversmith held a piece of silver over the fire, he explained that he needed to hold the silver where the flame was hottest in order to burn away all the impurities. The woman, remembering the Biblical verse, asked if he had to sit there the whole time the silver was being refined. The silversmith responded that not only did he have to sit and hold the silver the entire time, but he had to keep a careful eye on it, because if the silver was left in the flame a moment too long, it would be destroyed.

‘How do you know when the silver is fully refined?’ the woman asked.

‘That’s easy,’ he replied. ‘When I see my image in it.'”

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– quoted from the aish.com article “Why Celebrate with Bitter Herbs? – Yes, God took us out of Egypt, but He put us there in the first place!” by Sara Yoheved Rigler

Wednesday’s playlist is available on YouTube and Spotify. [Look for “04202022 Rachel’s Challenge, Holy Remix”]

“She was a real girl, who had real struggles, and – just was in the pursuit to, you know, pretty much just show compassion and love to anybody who needed it. You know: Whatever religion, whatever race, whatever class – any of that stuff. I mean, it did not matter to Rachel…. She saw my heart.”

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– Mark Pettit, talking about the movie I’m Not Ashamed, a 2016 film based on their journals

If you are thinking about suicide, worried about a friend or loved one, or would like emotional support, you can call 1-800-273-TALK (8255). You can also call the TALK line if you are struggling with addiction or involved in an abusive relationship. The Lifeline network is free, confidential, and available to all 24/7. YOU CAN TALK ABOUT ANYTHING.

If you are a young person in crisis, feeling suicidal, or in need of a safe and judgement-free place to talk, contact the TrevorLifeline (which is staffed 24/7 with trained counselors).

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If you are interested in combining a physical practice (yoga or weightlifting) with the Counting of the Omer, you can purchase a copy of Marcus J. Freed’s The Kabbalh Sutras: 49 Steps to Enlightenment.

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### AMEN, SELAH ###

Re-envisioning Freedom, on a Tuesday (a “renewed” post) April 19, 2022

Posted by ajoyfulpractice in "Impossible" People, Abhyasa, Books, Changing Perspectives, Faith, Healing Stories, Health, Hope, Life, Meditation, Music, Mysticism, Passover, Peace, Philosophy, Religion, Suffering, Traditional Chinese Medicine, Vairagya, Wisdom, Writing, Yin Yoga, Yoga.
Tags: Ashtavakra Gita, Christine Grisham, Covid, Exodus, Frantz Casseus, Harry Belafonte, KISS MY ASANA, Matthew Sanford, Mind Body Solutions, Pandit Rajmani Tigunait, Rod Stryker, Saint Ignatius of Loyola, Shemot, Vyasa
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It’s the fourth day of Passover and, since I don’t have classes on Thursday and Friday, I’m returning to one of my favorite Passover class themes. Also, the message, which I originally posted in 2020, bears repeating! (Class details and links have been updated. Plus, there’s a special offering from my YouTube series about changing perspectives.)

“’Speak to the entire community of Israel, saying, “On the tenth of this month, let each one take a lamb for each parental home, a lamb for each household. But if the household is too small for a lamb, then he and his neighbor who is nearest to his house shall take [one] according to the number of people, each one according to one’s ability to eat, shall you be counted for the lamb.”’”

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– Shemot / Exodus 12:3-4

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“’And this is how you shall eat it: your loins girded, your shoes on your feet, and your staff in your hand; and you shall eat it in haste it is a Passover sacrifice to the Lord.’”

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– Shemot / Exodus 12:11

Every year, as we approach the end of Passover, I think about the first Passover Seder. What would that have been like? How would have felt to celebrate freedom? How would it have felt to give thanks to G-d for that freedom? Charlie Harary points out that while it is natural to think the first Passover Seder occurred a year after exodus, it actually happened the night before exodus. That’s right: G-d commanded the Jewish people to celebrate their freedom and give thanks for being delivered out of Egypt before they were even free – even before they knew their freedom was guaranteed.

Can you imagine doing that? Can you imagine how it would feel? Can you imagine the faith it would take to sit in the middle of your suffering, in the middle of your family and friends as they suffer, and give thanks for what’s to come?

There is a history of this kind of observation in the Hebrew Bible. Remember, in Exodus, Deuteronomy and Leviticus, the instructions for Sukkot are to celebrate what will be given – not what has been given. On a certain level, the High Holidays falls into this paradigm; as the 10 Days of Awe / 10 Days of Atonement are a period of reflection, but also a period of looking forward.

“If one thinks of onself as free, one is free, and if one thinks of oneself as bound, one is bound. Here this saying is true, ‘Thinking makes it so.’”

*

– Ashtavakra Gita 1:11

It seems completely backwards to the modern mind. Today we think we need to Have something, in order to Do something, in order to Be what or who we want to be. However, Harary, as well as Neale Donald Walsh in Conversations with God, point out that the Old Testament formula – the formula for success in the time of Moses – was very different. Instead of Have + Do = Be, Harary and Walsh say that the formula was Be + Do = Have. So, if we want to have certain experiences, certain relationships, and certain things in our lives, we have to conduct ourselves as the person that has the experiences, relationships, and things we want in our lives.

“This formula is infallible. There is no wish that has been fulfilled, nor any wish that has been denied, that does not adhere to the principle of the Creation Equation. Every time that you got what you wanted, your desire for it plus the energy you invested in achieving it were greater than the forces that resisted you having it. Each time they weren’t greater, you didn’t get what you wanted.”

*

– Rod Styker in The Four Desires: Creating a Life of Purpose, Happiness, Prosperity, and Freedom

Think about it for a moment. One of the things with which people struggle at times is what to Do in a situation. Other times, we don’t struggle. We know exactly what to do and everything falls into place. Successfully achieving our goals still takes effort, it still takes work. But, sometimes, we know exactly what steps to take. How do we know? Because we’re in the mindset of the person who is going to do the work, we take that first step.

In The Four Desires, Rod Stryker codifies a similar formula for success, which he calls “The Creation Equation:” I_s+ I_v> I_k= P. Here, the intensity (or energy) of desire (I_s) combined with the intensity (or energy) put into achieving the goal (I_v), must be greater than the resistance to achieving the goal (I_k), in order for the goal to be achieved (P). It’s easy, straightforward, and makes perfect sense. The problem is that we don’t always realize how much resistance we have to overcome – or that a large bulk of resistance comes from not believing in our ability to achieve success; and/or, in others not believing that we can achieve our success. When we spend a lot of time focused on what we don’t have, we don’t do. When we wake up each morning knowing who we are (BE); we get to work, (DO)ing what we need; so that at the end of the day we HAVE what we need and want.

But, going back to that first Passover Seder for a moment, consider that there is also a contemplative history of imagining one’s self in a certain situation and considering how we would feel or act in that situation. In the Roman Catholic tradition, contemplation is imagining one’s self in the situations of the Gospels. This type of contemplation, along with discernment (noticing the interior movements of the heart), is a big piece of Saint Ignatius of Loyala’s “Spiritual Exercises.” Another example of contemplation in the Christian tradition is moving through the Stations of the Cross. In the 8-limbed philosophy of yoga, one of the niyamas (“internal observations”) is svādyāya (“self study” or “self reflection”). Svādyāya includes noticing how we physically, mentally, and emotionally react or respond to sacred text, music, or situations.

“The study of scripture is another way of putting the principle of self-study into practice…. Elaborating on the concept of svādyāya, Vyasa emphasizes that only those texts that embody indisputable knowledge showing us the path to ultimate freedom are an essential component of self-study. In other words, svādyāya entails the study of spiritual texts that are authentic, contain experiential knowledge, and are infused with the energy to guide us on the path of inner freedom.”

– commentary on Yoga Sutra 2:1 in The Practice of the Yoga Sutra: Sadhana Pada by Pandit Rajmani Tigunait

If you’re interested in practicing a little svādyāya, by “attending” the first Passover Seder, please join me today (Tuesday, April 19^th) at 12:00 PM or 7:15 PM for a yoga practice on Zoom. Use the link from the “Class Schedules” calendar if you run into any problems checking into the class. Give yourself extra time to log in if you have not upgraded to Zoom 5.0. You can request an audio recording of this practice via a comment below or by emailing myra (at) ajoyfulpractice.com.

Tuesday’s playlist is available on YouTube and Spotify. [Look for “04142020 Envisioning Freedom”]

In the spirit of generosity (“dana”), the Zoom classes, recordings, and blog posts are freely given and freely received. If you are able to support these teachings, please do so as your heart moves you. (NOTE: You can donate even if you are “attending” a practice that is not designated as a “Common Ground Meditation Center” practice, or you can purchase class(es). Donations are tax deductible; class purchases are not necessarily deductible.)

If you are following the Orthodox Christian calendar and would like a recording of last week’s classes, please comment or email me.

If you are interested in more content about changing, which is a game changer, check out the latest video in my “9 Days” video series.

Also, mark your calendar for April 23^rd – the beginning of Kiss My Asana!

Speaking of Kiss My Asana…

Founded by Matthew Sanford, Mind Body Solutions helps those who have experienced trauma, loss, and disability find new ways to live by integrating both mind and body. They provide classes, workshops, and outreach programs. They also train yoga teachers and offer highly specialized training for health care professionals. This year’s yogathon is only a week long. Seven days, at the end of the month, to do yoga, share yoga, and help others. By participating in the Kiss My Asana yogathon you join a global movement, but in a personal way. In other words, you practice yoga… for 7 days.

Can you imagine Kissing My Asana?

You don’t need to wait until the end of the month, however, to consider how you might participate. Start thinking now about how you can add 5 minutes of yoga (or meditation) to your day, how you can learn something new about your practice, or even how you would teach a pose to someone close to you – or even to one of your Master Teachers/Precious Jewels.

To give you some ideas, consider that in past years my KMA offerings have included donation-based classes and (sometimes) daily postings. Check out one of my previous offerings dated April 14th (or thereabouts):

30 Poses in 30 Days (scroll down to see April 14th)

A Musical Preview (scroll down to see March 14th)

A 5-Minute Practice

5 Questions Answered by Yogis

Answers to Yogis Questions

A Poetry Practice

A Preview of the April 14th Practice

“Thank you, God,
Look how misery has ended for us.
The rain has fallen,
The corn has grown,
All the children that were hungry are going to eat.
Let’s dance the Congo,
Let’s dance the Petro,
God said in Heaven
That misery has ended for us.”

A Joyful Practice

Keep Envisioning Freedom (mostly the music & post links) April 11, 2023

– Shemot / Exodus 12:3-4

“‘And this is how you shall eat it: your loins girded, your shoes on your feet, and your staff in your hand; and you shall eat it in haste it is a Passover sacrifice to the Lord.’”

– Shemot / Exodus 12:11

Click here to read more.

### BE EMPTY & BE FULL ###

Callings & Purpose-Driven Lives (this is the “missing” Wednesday post) April 9, 2023

“To refuse the call means stagnation.

You enter the forest at the darkest point, where there is no path.

Where there is a way or path, it is someone else’s path.

You are not on your own path.

If you follow someone else’s way, you are not going to realize your potential.”

– quoted from “In the Field” in A Joseph Campbell Companion: Reflections on the Art of Living by Joseph Campbell (edited by Robert Walter, Conceived by Diane K. Osbon)

“For those who believe, no proof is necessary. For those who do not believe, no proof is possible.”

– attributed to Stuart Chase

Stories (& Back Stories)

– The Four Questions (“Ma Nishtana”)

The Heroes/Protagonists & Their Callings

“The Lord saw that he had turned to see, and God called to him from within the thorn bush, and He said, ‘Moses, Moses!’ And he said, ‘Here I am!’”

– Shemot – Exodus 3:4

“For God so loved the world that he gave his one and only Son, that whoever believes in him shall not perish but have eternal life.”

– quoted from The Gospel According to John (3:16, NIV)

Supernatural/Magical Aid

“And He said, ‘For I will be with you, and this is the sign for you that it was I Who sent you. When you take the people out of Egypt, you will worship God on this mountain.’”

– Shemot / Exodus 3:12

“God said to Moses, ‘Ehyeh asher ehyeh (I will be what I will be),’ and He said, ‘So shall you say to the children of Israel, “Ehyeh (I will be) has sent me to you.’””

– Shemot / Exodus 3:14

Trials and Tribulations

Passion (noun): 1. [mass noun] strong and barely controllable emotion; 1.2 intense sexual love; 1.3 [in singular] an intense desire or enthusiasm for something; 2. (the Passion) The suffering and death of Jesus.

Origin: Middle English: from Old French; from late Latin passio(n-), from Latin pati- “suffer”

– from Oxford Dictionaries

The Goddess(es)

– quoted from “Chapter 1. Myth and the Feminine Divine: Th Goddess as Nature” in Goddesses: Mysteries of the Feminine Divine by Joseph Campbell (edited and with a forward by Safron Rossi, PhD)

The Antagonists

“This is the secret message of judgment Jesus spoke with Judas Iscariot over a period of eight days, three days before he celebrated Passover.

When he appeared on earth, he did signs and great wonders for the salvation of humanity. Some [walked] in the way of righteousness, but others walked in their transgression, so the twelve disciples were called.”

– quoted from The Gospel of Judas, translated by Mark M. Mattison

“Then one of the Twelve—the one called Judas Iscariot—went to the chief priests and asked, ‘What are you willing to give me if I deliver him over to you?’ So they counted out for him thirty pieces of silver.”

– The Gospel According to Matthew (26:14 – 15, NIV)

Temptation

“[[Jesus]] answered and said to them, ‘I’m not laughing at you. You’re not doing this because you want to, but because through this your God [will be] praised.’”

– quoted from The Gospel of Judas, translated by Mark M. Mattison

“Jesus shows us how to face moments of difficulty and the most insidious of temptations by preserving in our hearts a peace that is neither detachment nor superhuman impassivity, but confident abandonment to the Father and to his saving will, bestows life and mercy.”

– excerpt from 2019 Palm Sunday homily by Pope Francis

Apostasis

– quoted from “An Introduction to Lent” (dated February 17, 1968) by Metropolitan Anthony of Sourozh

The Ultimate Boon

– quoted from “An Introduction to Lent” (dated February 17, 1968) by Metropolitan Anthony of Sourozh

“‘A new command I give you: Love one another. As I have loved you, so you must love one another. By this everyone will know that you are my disciples, if you love one another.’”

– The Gospel According to John (13:34 – 35, KJV)

### THERE IS GREAT POWER IN THE STORIES ###

Finding Grace In the Waiting, or vice versa (mostly the music) April 8, 2023

– Homily of His Holiness Pope Francis, Easter Vigil, Holy Saturday, 11 April 2020

### STRENGTH IN LOVING-KINDNESS ###

Callings & Purpose-Driven Lives (mostly the music) April 5, 2023

“This is the secret message of judgment Jesus spoke with Judas Iscariot over a period of eight days, three days before he celebrated Passover.

When he appeared on earth, he did signs and great wonders for the salvation of humanity. Some [walked] in the way of righteousness, but others walked in their transgression, so the twelve disciples were called.”

– quoted from The Gospel of Judas, translated by Mark M. Mattison

“The Lord saw that he had turned to see, and God called to him from within the thorn bush, and He said, ‘Moses, Moses!’ And he said, ‘Here I am!’”

– Shemot – Exodus 3:4

### ###

FTWMI: Liminal, Lofty, & Rare Days – I March 1, 2023

“‘There are yet others whose way of worship is to offer up wealth and possessions. Still others offer up self-denial, suffering, and austerities (purifications). Others take clerical or monastic vows, offering up knowledge of the scriptures. Some others make their meditation itself an offering.

‘Some offer up prana, the mysterious vital energy force within them. They do this through control of the breath, literally stopping their inhaling and exhaling.

– Krishna speaking to Arjuna (4.28 – 30) in The Bhagavad Gita: A Walkthrough for Westerners by Jack Hawley

– quoted from article entitled “The Divine Wisdom in Fasting – From Table Talks by Abdul-Baha” by Mrs. Corinne True, printed in Star of the West, Vol. IV (No. 18), dated Mulk 1, 69 (February 7, 1914)

“For this material fast is an outer token of the spiritual fast; it is a symbol of self-restraint, the withholding of oneself from all appetites of the self, taking on the characteristics of the spirit, being carried away by the breathings of heaven and catching fire from the love of God.”

– quoted from Selections from the Writings of ‘Abdu’l-Bahā (page 70)

– quoted from “March 1” in 2016 edition of A Year of Daily Offerings by James Kubicki S. J.

“Brothers and sisters, Be joyful, and keep your faith and your creed, and do the little things that you have seen me do and heard about. I on the third day of the week on the first of March shall go the way of my fathers. Farewell in the Lord.”

– based on “62. The Assembly of Mourners” in Rhygyvarch’s Life of St. David (circa later 11th century)

### BELIEVE IN THE LITTLE THINGS ###

Liminal & Rare Days (the “missing” Tuesday post) March 1, 2023

If the colors are too much, click here for a monochromatic copy of this post.

– quoted from “Running the Gauntlet of the Unknown” by Joan Borysenko, PhD (posted at joanborysenko.com, April 1, 2020)

– quoted from the (February 28, 2022*) Huffington Post article entitled “My Daughter’s Rare Disease Was A Mystery For Years. Here’s How We Finally Got A Diagnosis.” by Jessica Fein

“That referral led us to the geneticist, who ended up delivering the information that changed our lives.

‘Dalia tested positive for a genetic mutation that’s associated with myoclonic epilepsy with ragged red fibers, or MERRF syndrome ― an extremely rare form of mitochondrial disease,’ the doctor said.”

– quoted from the (February 28, 2022*) Huffington Post article entitled “My Daughter’s Rare Disease Was A Mystery For Years. Here’s How We Finally Got A Diagnosis.” by Jessica Fein

“To refuse the call
means stagnation.

You enter the forest
at the darkest point,
where there is no path.

Where there is a way or path,
it is someone else’s path.

If you follow someone else’s way,
you are not going to realize
your potential.”

**– quoted from “In the Field” in A Joseph Campbell Companion: Reflections on the Art of Living by Joseph Campbell (edited by Robert Walter, Conceived by Diane K. Osbon)**

**Origin: Middle English: from Old French; from late Latin passio(n-), from Latin pati- “suffer”**

**– from Oxford Dictionaries**

– based on “62. The Assembly of Mourners” in Rhygyvarch’s Life of St. David (circa later 11^th century)

**– quoted from the (February 28, 2022*) Huffington Post article entitled “My Daughter’s Rare Disease Was A Mystery For Years. Here’s How We Finally Got A Diagnosis.” by Jessica Fein**

**– quoted from the (February 28, 2022*) Huffington Post article entitled “My Daughter’s Rare Disease Was A Mystery For Years. Here’s How We Finally Got A Diagnosis.” by Jessica Fein**

“There comes a time when we should be together
United in our fight to make things better.
Our world is here,
But will not be forever,
Depending on our will to change [the] matter.”

**“[Bridge: P!nk, Khalid & Both]
Hope floats away
If you could spend a day in my shoes
Your mind would change
If you knew what I’ve gone through
We want the same (Yeah, we do)**
Maybe then you’d understand
How it hurts to be human, oh”

“[Chorus]
What if you were told that today
Was the last day of your life
Did you live it right?
Love is a gift you give away
And it reignites
Don’t wait, don’t let it pass you by
(don’t let it pass you by)”